When the Torah mentions Shulamis Bas Divri, it says that she was not perfect in the area of Tznius, however, all the other women were perfect in that area, and therefore, that’s a praise for the Jewish people. The question arises that since Torah never speaks negatively, even about an unkosher animal, why would the Torah say something negative about her? The answer is that through mentioning her, it brings an extra awareness to the sensitivity of Tznius- which actually turns out to be a praise for her. Regarding Tshuva done out of love, the Alter Rebbi explains that this type of Tshuva is inspired by the distance one feels from G-d due to one’s sins, and the desire to love Him, which actually causes one to then do mitzvos. This ‘about face’ actually transforms all one’s sins to mitzvahs- turning the negative into a positive. לקו״ש לז

The Chazal tell us that nothing in this world was created randomly, and that everything in this world, is created for a reason and a purpose. Based on this, the Bal Shem Tov says that everything we hear and see in this world is there to help us serve Hashem. The Parsha says if you see another Jew in trouble and you could help him you must. The lesson is the very fact that you see another Jew in trouble, whether it’s physically or spiritually is proof that you can help him, otherwise why would Hashem show you this situation? It must be because you have the power and capabilities to help, and therefore you must. לקו״ש לב

What is Emunah? Why is it that in its honor that the Jews were released from Mitzraim? Other nations in the world also acknowledged a God - but with a difference. For them their first reality, is the existence of a world, which then logically assumes a creator that created the world. Their God is a limited one and therefore they always try to explain everything according to nature, unless they’re forced to believe in God when a big miracle occurs. Jews are naturally believers, and therefore they believe in G-d first, and then they become aware of the world. Their belief in G-d is not limited to the world, and therefore has no limitations. This unlimited Emunah is what freed them from all limitations, both spiritual and physical. לקו״ש א

The laws of a Metzora are split into two. First we need a wise man who is proficient with all the laws, to decide if this person is impure. Second, we must have a Cohen to actually proclaim him impure. Although he might not know the laws, but because the Cohen is recognized as someone who blesses the Jewish people with love, and is known as a person of kindness, we are assured that he will be certain before he makes his proclamation. He will certainly question and requisition the wise man to make sure that the person is impure, because he truly feels and understands the consequences. He understands that if the person actually becomes a Metzora that he will be sent out of the community. לקו״ש כז

Moshe Rabbeinu represents truth, which is constant and unwavering -no matter the circumstance. Aharon Hakohen represents kindness, which represents receiving everybody on their level. Everyone is different, and that’s why Moshe Rabbeinu wanted Aharon Hakohen to eat from all the Karbanos on the day of the inauguration of the Mishkan, even though he was in mourning. In a deeper sense, Aaron Hakohen explains to Moshe that as powerful as truth is, the essential purpose of truth is not in the abstract, but since all people cannot be equally holy, each person should connect to it on their own level. לקו״ש י״ז

The word mitzvah comes from the word “Tzav” to command. In addition, it also comes from the word “Tzavsa Vecheebor”, which is defined as connection because it is through the commandments -to fulfill mitzvos- that we achieve a relationship and a connection with Hashem. This is emphasized by the very fact that He commands us even before we actually act upon His command. This applies to every single Jew. Although one might sin, it says that despite anything that may occur, you are still a Jew -and every Jew wants to do what Hashem commands. Occasionally one may gets distracted and that’s why the language that we use is Tzav which means urgency/ with certainty, because Hashem is certain that we are going to do the Mitzvos. לקו״ש ז

Why is it that that when families would donate wood for the Mizbayach it was an even greater celebration than the one for the Karbon itself? The concept of bringing a Karbon is sacrificing oneself and subjugating oneself to Hashem. However, the actual Karbon represents the specific area that you are attempting to improve, thus the laws vary according to each Karbon. However, there is no guarantee that you will change completely. Hence, to prepare for that change, we burn the wood prior to sacrificing all the Karbonas, representing one’s complete subjugation to Hashem. לקו״ש ככ

We finish the book of Shmos with the words “in all their journeys“. Interestingly, ‘journeys’ actually refers to their encampments. The explanation is because it is specifically from the encampment that one could move on to one’s journey. So too in life, there are stages that seem like an encampment, we are not moving anywhere. Then there are stages in our life when we are moving and growing. However, we realize that it is specifically those times when we seem stuck, when we are struggling, which is what help us to journey on and to grow from level to level. לקו״ש ו

The Neshama is like a fire. Just as a fire burns towards the heavens, wanting to be consumed within its source, similarly does the Neshama want to be consumed within its source. However, the avodah/work of lighting the fire of your Neshama is ultimately not about expiring, but about redirecting that energy back into this physical mundane world. So too, in the Bais Hamikdash, when they lit a fire to burn wood, it wasn’t about the three elements that went up in smoke, but rather about the fourth element that stayed and turned into ash- because ultimately it’s about bringing spirituality into the physical world. לקו״ש לו

Being that we are all believers in Hashem- that he created the world and everything in it, and that he recreates constantly and gives us everything we have at every moment- how is it possible for a Jew to sin and rebel against Hashem? The answer is that we forget. Therefore, although Hashem forgives us every time we turn to Him, we must be proactive and put constant reminders in our life to remind us of our relationship with Hashem through strengthening our Torah and mitzvahs. לקו״ש כ״א