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The following are some online citations (from an unfiltered Google search of Moshe Chafetz's 1710 work Melekhet Machashevet, sorted by parsha:

Lech Lecha | Terumah | Naso | V'Etchanan

Lech Lecha

• Hamaayan/The Torah Spring -- Parshat Lech Lecha
  Excerpt: "Go for yourself from your land, from your birthplace and from your father's house ..." (12:1)
  R' Moshe Chafetz z"l (early 18th cent.) writes that a person usually loves his home for one of three reasons: He is used to it, he was born there, or his ancestors have lived there for many generations. Human nature is that it is difficult for a person to leave a place that has all three of these "traits" in order to go to a place that he has never even seen.
  This was Avraham's first test, that he had to leave his land, his birthplace and his father's home and go to a land that he did not know. Generally, people love their homes even when they are bad places, as Iyov said (Iyov 17:13-14), "Inasmuch as I crave the nethermost depths as my home, I spread my mattress in the dark. I called to the pit, 'You are my father!', to the worms, 'My mother, my sister!'." Avraham's test was to love Hashem instead of his hometown.
  (Melechet Machshevet)
• Teaneck Shuls -- Parshat Lech Lecha
  Excerpt: ""V'eagadlo Shimecho"- and I will make your name great. 12:2 One can only become great in a foreign land, because "Any Novi B'iro"-in the city where one is born, the neighbors don't appreciate one's greatness.
  -Rav Moshe Chafetz"

Terumah

• Hamaayan/The Torah Spring -- Parshat Terumah (5759)
  Excerpt: "You shall place in the aron/ark the luchot that I shall give you." (25:16)
  "You shall place the kaporet/cover on the aron from above, and in the aron you shall place the luchot which I shall give you." (25:21)
  Why is the instruction to place the luchot in the aron repeated? R' Moshe Chafetz z"l (Italy; 18th century) explains as follows, in light of the Sages' teaching that the gold of thekaporet atoned for the sin of the golden calf. Moshe broke the luchot when he saw Bnei Yisrael dancing around the golden calf. It could be argued, then, that the Jews were not worthy of having the luchot. However, said Hashem, after the gold of the kaporet has atoned for the sin of the golden calf, then "in the aron you shall place the luchot which I shall give you." [The first verse, in contrast, simply explains the purpose of the aron. Alternatively, writing these words twice is the Torah's ways of telling us to look for a deeper message in the verse.] (Melechet Machshevet)"
• Hamaayan/The Torah Spring -- Parshat Terumah (5757)
  Excerpt: "[F]rom every person whose heart motivates him you shall take My portion. This is the portion which you shall take from them: gold, silver and copper (25:2-3)
  Rav Moshe Chafetz z"l (Italy; ca 1700) notes the apparent contradiction between verse 2 and verse 3. On the one hand, Hashem says that gifts for the mishkan should be taken from those who offer out of the goodness of their hearts. On the other hand, Hashem says, "This is the portion which you shall take from them," implying that it should be taken forcefully.
  The reason for this is very simple, says Rav Chafetz. Many people are pious and well-meaning, and their hearts motivate them to do G- d's mitzvot. Nevertheless, when it comes time to part with their gold, silver and copper, the yetzer hara is just too strong, and you (Moshe) will have to take it forcefully.
  (Melechet Machshevet)"

Naso

• Weekly Gilayon, Parshat Naso
  Excerpt: "Rabbi Moshe Chafetz, Melakhet Mahashevet: The text opens with "and on the day that Moshe completed:.....I must say that the princes of Israel who we mentioned above (Numbers 1:4) (were) modest, humble and did not seek greatness and awe, nor did it occur to them to be called anything other than the heads of their fathers house. For this reason they were privileged to be the heads of the thousands of Israelites, "For, though G-d is exalted, He notes the lowly" (Psalms 138:6) and G-d will extol a person who humbles himself. Even during the time they ensued* their way and did not contribute to the preparation of the Sanctuary but rather at the end, the text mocks them "the princes of Israel, heads of the house of their fathers, offered" (7:2). It is his intention that they offered themselves saying that they have no merit only to be the heads of their fathers' house and not princes. This was the reason for extracting them and extolling them all the days of old (according to Isaiah 63:9)."
• Rabbi Frand on Parshas Naso
  Excerpt: "I saw an interesting comment from Rav Moshe Chafetz. Rav Chafetz explains that the Torah is using the extra "ish" to tell us that sometimes the situation of the suspected wife results from the husband being too much of an "ish". The husband asserts himself too much -- the "ish" is too demanding. The man is too interested in the "ish" part of the marriage and not enough in the "isha" [woman, wife] part of the marriage."
  Without sounding TOO sacrilegious: Throwing out there the notion that the Torah would say something as humorous as a man being "too much of a man" for his wife... yea, we MUST be related. *grin*
• St. Louis Kollel -- Parshat Naso
  Excerpt: "It is peculiar that the Torah employs this style of "Ish Ish" to connote the idea of "any man." The normal way to convey that message is by using the term "ish" (man) only one time. HaRav Moshe Chafetz explains that the Torah is using the extra "ish" to tell us that sometimes the situation of the suspected wife results from the husband being too much of an "ish." The husband asserts himself too much - the "ish" is too demanding. The man is too interested in the "ish" part of the marriage and not enough in the "isha" (woman, wife) part of the marriage. If one had to pick one word to describe the quality or fault upon which most marital problems begin one would have to pick the word "selfishness." And the word that would be picked to describe the key to a successful marriage is "selflessness." Sometimes the problem is the husband asserting too much of the "ish" part of the marriage, and sometimes the problem is the wife asserting too much of the "isha" part of the marriage. Marriages have problems when one of the partners places too much emphasis on him or herself. When marriages have such problems, Sotah situations can develop. (Adapted from Rav Frand)"
• Sources in Judaism -- Parshat Naso
• Hamaayan/The Torah Spring -- Parshat Naso
  Excerpt: "Rav Moshe Chafetz z"l (1664-1712) explains: The Torah is teaching leaders to be humble. Thus, to "compensate" for Nachshon's being listed first, he is not described as a nasi, i.e., he is given no honorific. Netanel, who is listed second, is not called "the leader of the sons of Yissachar," but just "leader of Yissachar," a modest title. Only from the third nasi on is the full title given.
  (Melechet Machshevet)

V'Etchanan

• L'Chaim -- Vaetchanan
  

  Excerpt: "Keep therefore and do them, for this is your wisdom and your understanding in the eyes of the nations (Deut. 4:6)
  Some people mistakenly think that wisdom and understanding are unnecessary requirements for fearing G-d, and that any fool can do so easily. In truth, however, a great deal of wisdom and intelligence is necessary to be able to keep the Torah properly. (Rabbi Moshe Chafetz)"

For more information: The Chafetz Project

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