Naso #1

In Parshat Naso, The concept of Nazir is introduced. We know that becoming a Nazir is an extraordinary act and one that is full of purity. However, pasuk yud aleph contradicts this by saying:

 "וְעָשָׂה הַכֹּהֵן אֶחָד לְחַטָּאת וְאֶחָד לְעֹלָה וְכִפֶּר עָלָיו מֵאֲשֶׁר חָטָא", which means, 

"The kohen shall prepare one for a sin offering and one for a burnt offering and atone on his behalf for sinning" How could this act of self righteousness require a sin offering? Rabbi Elazas Hakafar says, that the sin of the Nazir was causing himself distress by abstaining from wine. This world was given to us to enjoy and appreciate its wonders. He who assumes additional and optional abstentions is sinning.

What are other reasons given for the Nazir's sin? What are other reasons a sin offering is necessary? 

Behar-Bechukotai #4

In Bechukosai (26:42),

וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקוֹב וְאַף אֶת בְּרִיתִי יִצְחָק וְאַף אֶת בְּרִיתִי אַבְרָהָם אֶזְכֹּר וְהָאָרֶץ אֶזְכֹּר

and I will remember My covenant [with] Jacob, and also My covenant [with] Isaac, and also My covenant [with] Abraham I will remember. And I will remember the Land

Why are the forefathers written out of order?

The rebbe says that chazal taught us that the world stands on three things; Torah study, the service of Hashem, and kind deeds.  Each father was known for one of these traits.  Yaakov embodied Torah study, Yitzchak represented service of Hashem, and Avraham was the paradigm of the trait of kindness.  The order of the fathers in the pasuk corresponds to the order utilized by chazal to enumerate the three things which the world depends on-- Torah, service of Hashem, then kindness.

What are other reasons that their names are written in this order? What is the significance of stating the names of Avraham, Yitchak, and Yaakov? 

Behar- Bechukotai #3

Why does God command us to do shmitah? What's the reason behind it? Does it work?
Rabbi Meir Simcha of Dvinsk says that God wants us to appreciate the land and enjoy the goodness of it and realize that He is responsible for the benefit we have.

Behar-Bechukotai #2

וַיְדַבֵּר יְהֹוָה אֶל משֶׁה בְּהַר סִינַי לֵאמֹר:

Behar-Bechukotai starts out with describing Shmita. Right before, we hear about Har Sinai. What relevance does Shmita have with Har Sinai? Weren't all the mitzvoth given at Har Sinai? Why specifically Shmita? (AKA, what is the Smichut Parshiot?)

Rashi says that it teaches us that, just like all the other mitzvot, the whole mitzvah (with its details and all) was given at Har Sinai. However, Rashi asks, why is Shmita used to prove this rule? 

Before entering Eretz Yisrael, Moshe reiterated all the Mitzvoth and Halachot to Bnei Israel) which makes up the book of D'varim. But since we don't see the halachot of Shmita of the land mentioned in D'varim, we learn that all of the mitzvah (general principles, details, etc..) were given at Har Sinai. 

What are some other reasons for the Smichut Parshiot? 

Behar-Bechukotai #1

But in the seventh year, the land shall have a complete rest a Sabbath to the Lord; you shall not sow your field, nor shall you prune your vineyard.

דוּבַשָּׁנָה הַשְּׁבִיעִת שַׁבַּת שַׁבָּתוֹן יִהְיֶה לָאָרֶץ שַׁבָּת לַיהֹוָה שָׂדְךָ לֹא תִזְרָע וְכַרְמְךָ לֹא תִזְמֹר:

How is the seventh year a “Sabbath to the Lord”? 

The Ramban explains that the relationship between Shemitah and Shabbat is that they both offer proof to Hashem’s creation and show that he rested on the seventh day.

Why does Hashem implement a seventh year of no work? How does the land have complete rest? What are other restrictions that Hashem put in place during Shemitah?

Emor #3

"When you reap the harvest of your land, you shall not remove completely the corners of your field as you reap and you shall not gather the gleanings of your harvest; for the poor and the proselyte shall you leave them..." (23:22)

The latter portion of this week's Parsha deals extensively with the festivals. In the midst of the chapter of the festivals, the Torah introduces the laws concerning leaving crops for the poor. Rashi cites the Midrash that questions why these laws are repeated, having already been discussed in Parshas Kedoshim. Furthermore, why are these laws specifically repeated in the middle of the section regarding the festivals? The Midrash answers that since the festivals were a time when offerings were brought up to Yerushalayim by the Jewish people, the Torah is teaching that a person who leaves for the poor "leket" - grain which falls from the harvester and "shikecha" - grain which is forgotten by the harvester, and "pe'ah" - a corner of the field that is left for the poor, is considered to have built the Beis Hamikdash and offered Korbanos within it.¹ Why are these particular gifts, leket, shikecha and pe'ah singled out from amongst the many forms of charity? Furthermore, what is the meaning of the comparison to the building of the Beis Hamikdash and the bringing of Korbanos?

-http://www.torah.org/learning/rabbizweig/5773/emor.html?print=1

Emor #2

Perek 24 Passuk 14:
יד  הוֹצֵא אֶת-הַמְקַלֵּל, אֶל-מִחוּץ לַמַּחֲנֶה, וְסָמְכוּ כָל-הַשֹּׁמְעִים אֶת-יְדֵיהֶם, עַל-רֹאשׁוֹ; וְרָגְמוּ אֹתוֹ, כָּל-הָעֵדָה.

'Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him.

Why specifically on his head? Rashi says this is to show that he was responsible for having brought the penalty upon himself. 

What are other possible answers? Why stoning? Why the entire assembly?