Parashat Emor features the prohibition against slaughtering an animal and its young on the same day (22:28). Most (or at least many) classical commentators understood this prohibition as intended to engender a sense of compassion within an individual.  The Torah issues a number of guidelines forbidding causing unnecessary trauma to animals, so that a person will develop within his persona the qualities of sensitivity and compassion.  This general theme is articulated most famously, perhaps, by the Ramban, in his discussion of the obligation of shilu'ach ha-kein – to send away a

If, as the Netziv claims, the mitzva of sukka is aimed at reminding the wealthy landowners of their status of transience in God’s world, then why does it apply to even to downtrodden, helpless paupers?

Knowing how strongly the Torah emphasizes the proper treatment of foreigners, Moshe hesitated and was not prepared to issue the death sentence until he received God’s clear instruction.

Moshe’s hesitation reminds us that the decision to make public protests must be taken patiently and carefully, with a keen sensitivity to their potential repercussions and possible impact upon our image and reputation.

 Just as the megadef was punished for the words of blasphemy he uttered in the heat of an argument, similarly, people are liable for the damages they cause – and the lives they take – as a result of anger.

    Parashat Emor begins with the special laws that apply to the kohanim.  The Midrash (Vayikra Rabba) notes the juxtaposition between this series of laws and the command with which the Torah concludes the previous parasha, Parashat Kedoshim, which forbids consulting with ov or yid’oni – different types of divinations and spirits.  This juxtaposition between the priesthood and the prohibition of ov and yid’oni, the Midrash suggests, alludes to the story of King Shaul, who committed two grave offenses toward the end of his life. 

"תַּחַת אַהֲבָתִי יִשְׂטְנוּנִי וַאֲנִי תְפִלָּה" (תהילים ק"ט, ד)

במדבר רבה (וילנא) פרשת פינחס פרשה כא 

על המבנה השירי של מזמור סז, ועל הברכה המיוחדת שהוא מגלם בתוכו

מואב, עמון ומדין, סיסרא ופלשתים ועוד צרות רבות במהלך הדורות - מהיכן שואבים את הכוח להמשיך ולצפות לישועה?

התבוננות בדרכי ה' בעולם ובהנהגתו את עם ישראל לאורך ההיסטוריה כולה, עצם העובדה שעם ישראל ממשיך להתהלך עלי אדמות, היא שתגרום לאומות העולם לזמר לה' ולהכיר בגדולתו.

המזמור ממשיך את תפילת הכמיהה והצימאון ממדבר יהודה, אבל הפעם נעלם כל הרוע ויש כפרת עוונות; רק הטוב והיופי, הייחוד והיראה, השיר והשגב משמיעים קולם