The portions of Acharei and Kedoshim are generally read on the Sabbaths between Passover and Shavuos, i.e., during the days that are bound up with the Exodus, the receiving of the Torah on Shavuos being the culmination of that Exodus. What connection is there between these Torah portions and the Exodus? According to the above, the connection is readily discernible: The Exodus was a leaving of physical and spiritual servitude in favor of physical and spiritual freedom. This involves a radical elevation. Man's quest for holiness, expressed in these Torah portions, also entails this quest for radical elevation. (From: Wellsprings, Based on Likkutei Sichos Vol. 12, pp. 91-94.)

the new garment to his mother. Displaying a child's natural curiosity, the four-year-old reached into the visitor's pocket and pulled out a sizable bolt of cloth - the remains of the Rebbetzin's dress. The tailor reddened and stammered an explanation: he had simply forgotten about the leftover cloth, he certainly had no intention of withholding from the Rebbetzin what was rightfully hers, etc. After the tailor shamefacedly left, Rebbetzin Rivkah said to her son: `See what you did!  See how you embarrassed the poor man...' Later, the child came to his father in tears and asked him how he can rectify the fact that he had shamed someone. But when the Rebbe asked his son to tell him what exactly happened, the child refused. `Is it not enough that I embarrassed a fellow Jew?' exclaimed little Sholom DovBer. `Must I also commit the sin of gossiping and speaking ill of one's fellow?' (From: Once Upon a Chassid by Yanki Tauber)

"You should not oppress your friend or rob him." (19:13) QUESTION: Why the emphasis rei'acha" -- "your friend"? ANSWER: Once, two good friends came to the Chassidic Rabbi -- Reb Yitzchok of Vorka seeking his berachah for a partnership that they were entering. The Rebbe asked them if they had written a partnership agreement, to which they replied in the negative. The Rebbe said, "In that case I will write one for you." He took a piece of paper, wrote on it, and handed it to the two friends saying, "Now you have your partnership agreement." When they opened the paper, they saw only four letters: Alef Beit Gimel Daled. The Rebbe, seeing their amazement, said, "These four letters are the secret to your success. Alef - If you will deal among yourself with emet -- truth and honesty -- there will be Beit - berachah -- blessings in your enterprises. However, if you deal with Gimel - gezel -- cheating each other -- then you will have Daled - dalut -- your partnership will not succeed and you will end in poverty." The Torah is calling to our attention that even if your partner is your good friend and you think he would not mind; you may not cheat him in any way. Doing so will wreck both the friendship and the enterprise. (From: Vedibarta Bam by Rabbi Moshe Bogomilsky)

If one witnessed a crime which subsequently came before a beis din, rabbinical court, and the accused was acquitted of any wrongdoing, it is forbidden to voice criticism of the beis din's ruling. One must assume that a court comprised of Torah scholars has done its best to ascertain the facts according to the methods prescribed by halachah (i.e. testimony of two valid witnesses), and has ruled in accordance with Jewish law as detailed in Shulchan Aruch. If one was the sole witness to a crime, then his testimony is invalid, no matter how convincing are his arguments. Furthermore, one must come to terms with the reality that humans are limited in their ability to determine and carry out absolute justice, and ultimately, it is in Hashem's power to correct social injustice. Certainly one who loses a court case cannot possibly be objective in his evaluation of the beis din's ruling. The practice of raising questions as to the competence of the beis din, or accusing the judges of bias, is blatant hotzaas shem ra (slander).109 Nevertheless, if one suspects that the ruling was the result of an error in the legal process, he could seek the advice of a rabbinic authority and ask that he investigate the matter. (From: Chafetz Chaim A Lesson a Day)

"You shall love your fellow like yourself." (Kedoshim 19:18) This is the eternal mitzvah of ahavat Yisrael, loving our fellow Jews, which Rabbi Akiva called "the great principle of the Torah." It is also a mitzvah of which we are told that its fulfillment will bring about the Messianic redemption. Thus we are also told in Pirkei Avot 1:12: "Be of the disciples of Aaron: loving peace and pursuing peace, loving (G-d's) creatures and bringing them near to the Torah." No doubt but that nowadays, as we are so close to the redemption from the galut which was caused by gratuitous hatred and discord, we have greatly improved in the observance of this mitzvah. At present, therefore, we have to move to a new level: during these last days of the galut we must try and already experience a taste of the wondrous degree of ahavat Yisrael that will be in the Messianic era, an absolute ahavat Yisrael of soul to soul which transcends all those trivial differences which cause strife. When we shall now already live up to the "love (G-d's) creatures" as it will be with the coming of Moshiach, we shall also merit the "bringing them near to the Torah," i.e., the wondrous new insights in the Torah which Moshiach will teach the entire nation!(From: Insights to Geula, Chabad in Cyberspace)

- The Rebbe

Now chassidim are emissaries of the Rebbe, the Alter Rebbe. So if the chassid actively discharges his mission, he is bound up with his Rebbe, bound up in his entire being----there walks a chassid, there eats a chassid, there sleeps a chassid. (From Rebbe's Hayom Yom Iyar 8)