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“And the earth was corrupted before Hashem and the land was filled with violence.” (6:11)

Rashi explains that chamas, violence, refers to robbery, which had become rampant. Indeed, as Chazal note, the decree of ultimate destruction for that generation was the result of their blatant robbery. What was “unique” about their type of robbery that distinguished it to such an extent and effected their annihilation? The Ozhrover Rebbe z.l. explains that they derived no material benefit from the fruits of their theft. Their thievery always remained within the parameters of legitimacy, since they stole less than the value of a prutah, a coin designated as the minimum standard for theft. They stole for the specific…

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אפרים ומנשה כראובן ושמעון יהיו לי... ומולדתך אשר הולדת אחריהם לך יהיו על שם אחיהם יקראו בנחלתם

Efraim and Menashe shall be mine like Reuven and Shimon… but progeny born to you after them shall be yours; they will be included under the name of the brothers with regard to their inheritance. (48:5,6)

According to Rashi, Efraim and Menashe are considered among the total of the other sons, thus receiving an equal portion in Eretz Yisrael in the same manner as their counterparts among the actual sons of Yaakov Avinu. In the Talmud Bava Basra 121b, Chazal debate whether the new status of Shevet, Tribe, accorded to Efraim and Menashe had any bearing on the amount of land they received in Eretz Yisrael. Rashi and Ramban continue this debate. Rashi is of the opinion that, while Eretz Yisrael would be divided into twelve parts, these portions would not be equal in size. The…

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ואלעזר בן אהרן הכהן לקח לו מבנות פוטיאל לו לאשה

Elazar, son of Aharon HaKohen, took for himself from the daughters of Putiel as a wife. (6:25)

Rashi explains that the name Putiel alludes to two of the ancestor’s of Elazar’s wife. She was of the seed of Yisro, she’piteim agalos l’avodah zarah, “who fattened the calves for idol worship,” prior to his learning about and accepting the true G-d. Also, she was of the seed of Yosef who is called Putiel, she’piteim b’yitzro, “he overcame his evil-inclination.” In this sense, her father came from either Shevet, the tribe of Efraim or Menashe, and her mother was of the seed of Yisro. Thus, Elazar was either Yisro’s son-in-law or grand-son-in-law. In his commentary to Meseches Sotah 43a,…

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ולא שמעו אל משה מקצר רוח ומעבודה קשה... הן בני ישראל לא שמעו אלי ואיך ישמעני פרעה. ואני ערל שפתים

But they did not listen to Moshe, because of shortness of breath and hard work… “Behold Bnei Yisrael have not listened to me, so how will Pharaoh listen to me? And I have sealed lips!” (6:9,12)

Rashi observes that Moshe Rabbeinu’s response to Hashem is considered one of the ten kal v’chomer arguments to be found in the Torah. Kal v’chomer translated literally means, “light and weighty.” This refers to the extrapolation from a minor premise to a major one. Thus, Moshe argues, “Behold the Jews (who would want any opportunity to leave) did not listen to me, so how can You expect Pharaoh to listen?” The commentators question this kal v’chomer, since the Torah had already given a reason for the refusal of the people to listen. They had already given up. The persecution had…

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ויאמר בא אחיך במרמה ויקח ברכתך

But he (Yitzchak) said, “Your brother came with cleverness and took your blessing.” (27:35)

That Yaakov Avinu received the blessings from Yitzchak Avinu under what seems to have been a surreptitious method has been a major point of contention presented to challenge those who adhere to the Patriarch’s way of life. Veritably, the question is glaring: Why did Hashem cause the blessings that apparently belonged to Eisav to go instead to Yaakov? One who studies the gist of the blessings notes that they are physical in nature, promising material bounty. Is this really what Yaakov wanted? The Patriarch was devoted to his spiritual development: Why would he want a blessing that guaranteed him abundant…

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ויגדל משה ויצא אל אחיו וירא בסבלתם וירא איש מצרי מכה איש עברי מאחיו

And Moshe grew up and went out to his brethren and observed their burdens. And he saw an Egyptian man striking a Hebrew man, of his brethren. (2:11)

Rashi’s famous comment tells it all: Nassan einav v’libo liheyos meitzar aleihem, “He applied his eyes and heart (to see their suffering and) grieve with them.” The Melitzer Rebbe, Shlita, observes that Hashem has given us a mitzvah to protect our eyes from gazing at anything that will cause us spiritual harm. V’lo sassuru acharei levavchem v’acharei eineichem, “And (do) not explore after your heart and after your eyes” (Bamidbar 15:39). To explore with our eyes can be quite dangerous to our spiritual health. This is why we are admonished concerning shemiras ha’einayim, guarding/ protecting our eyes from those areas…

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ראה נתתי לפניך היום את החיים ואת הטוב ואת המות ואת הרע

See – I have placed before you today the life and the good, and the death and the evil. (30:15)

The Torah informs us that the choice between a life devoted to Torah principles versus one that is not is tantamount to the choice between life and death. Two lessons are to be derived from this pasuk. First, Torah is the path to life; a life without Torah is the path to death. It is as simple as that. Torah is equated with good and life. No Torah is compared to evil and death. Second, the choices are equal. Torah is pure life; no Torah is pure death. They are commensurate. No grey areas exist. It is all black and…

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ונהי בעינינו כחגבים וכן היינו בעיניהם

We were like grasshoppers in our eyes, also we were in their eyes. (13:33)

Probably the most common catalyst for sinful behavior is low self-esteem, which is often the precursor of depression. While depression alone is not a sin, it leads one to commit the most egregious transgressions. When one thinks ill of himself, he has little reason to act positively. After all, who cares? This, explains the Kotzker Rebbe, zl, was the motivation for the sin perpetrated by the meraglim, spies. They felt worthless; they had no chance of overcoming such a strong nation. Their negativity was infectious, causing the entire nation to feel bereft of their leadership. They all began to cry….

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ונתן לך רחמים ורחמך והרבך כאשר נשבע לאבתיך

And He will give you mercy and be merciful to you and multiply you, as He swore to your forefathers. (13:18)

When someone is charged with carrying out an execution, it can have a strong negative effect on his sensitivities. After all, it means taking the life of another human being. This emotion is exacerbated when it involves the mass execution of an entire Jewish city of men, women, children — even livestock. Such action takes its toll on the most compassionate person, rendering him callous to suffering. Thus, Hashem promises the nation that the executioners, who carry out this most difficult punishment, will be infused with a Heavenly-sponsored dose of compassion to counteract the soulless nature of their work. Once…

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כי יקום בקרבך נביא... ונתן אליך אות או מופת... ובא האות והמופת... לא תשמע אל דברי הנביא ההוא... כי מנסה ד' אלקיכם אתכם

If there should stand in your midst a prophet… and he will produce to you a sign or a wonder… and the sign or the wonder comes about… do not listen to the words of that prophet… for Hashem, your G-d, is testing you. (13:2,3,4)

The false prophet attempts to sway the nation away from Hashem, to seduce the people  to worship idols, by offering “proof” that he is the “real thing” and that his message is Heaven sent. He produces a miracle, a wonder that is undeniable, that gets the people thinking: “Is it possible? Could he be for real?” Hashem instructs us not to listen to him, because he is part of a test to ascertain and confirm our nation’s true conviction. Do we truly believe in Hashem, or is it only a matter of convenience, something we do as long as there…

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