The connection between the command in Parashas Tzav, "a fire should burn perpetually on the mizbeach, and should never cease" (Vayikra 6:6) and the story of Purim, and what it teaches us about true "simcha" (joy).

The Ohr HaChaim in Parashas Vayikra teaches us an important idea essential in the battle against the forces of Amalek, which aim to divide us and separate us from each other, from Torah, and, ultimately, from Gd.

The connection between Betzalel, Yaakov Avinu, the Mishkan, and the PINIMIYUS (inner depth) of the Torah Shebichsav (the written Torah). 

At the very beginning of Parashas Vayakhel we are again given the command to observe Shabbos. Right after the command, the Torah singles out one specific melacha (form of work) that we should refrain from doing on Shabbos: "You shall kindle no fire throughout your settlements on the sabbath day (Exodus 35, 3). Why does the Torah make mention of this melacha when there are 39 others to choose from? The Sefarim Hakedoshim bring down that we must maintain SHALOM in order to receive the blessings that Shabbos provides for us for the following week. Without SHALOM––both within ourselves and in our relationships––we will not reap the blessings and benefits of Shabbos Koidesh.

In this week's parasha, Parashas Ki Sisa, Hashem instructs Moshe to count the Jewish people by having them each donate exactly "machatzis hashekel" / "half a shekel," no more and no less. The Ohr HaChaim asks, why half a shekel? And why can't someone give more or less than the prescribed amount? Furthermore, is there a connection between the machatzis hashekel and another event in this week's parasha; the sin of the Eigel Hazahav, the sin of the golden calf?

In this week's parasha, parashas Tetzaveh, Hashem instructs Moshe to appoint Aharon as the Kohen, the priest of the Jewish nation, the conduit between Gd and His people through orchestrating and conducting the daily services in the mishkan. HaShem tells Moshe that he should "HAKREV EILECHA" / "Bring [Ahraon] near, for yourself." Asks the Ohr HaChaim, what does Moshe bringing Aharon "near" to him have to do with consecrating him the Kohen? And why would doing so be "for" Moshe? 

In this week's Parasha, Gd gives Moshe instructions on how to build the "Mishkan", a holy structure where Gd could rest His "Shechina" (loosley defined as "presence") amongst His nation. Gd would instruct Moshe to make various elements of the structure himself, except when it came to the ARON, where Hashem says, "V'ASU ARON" / "THEY SHALL MAKE AN ARON." 

Why the change from second person singular to suddenly third person plural, from instructing Moshe to make the various elements of the Mishkan, to suddenly instructing "THEY", the Jewish nation as a whole, to make the Aron?

The Ohr HaChaim provides a poignant answer to this question; an answer that is imperative for us to internalize. 

While we are in the final week of SHOVAVIM, a time period when we reflect on how the G-d revealed Himself to the Jewish people and the entire world at large, we are approaching the month of Adar, when we reflect on how G-d reveals Himself in a concealed way. And despite reflecting on this concealment during the month of Adar and through recounting the story of Purim, it is a considered a Z'MAN SIMCHASEINU, a very joyous time. How can we reconcile G-d's concealment with being joyful? 

Within Parashas Yisro is recorded the Children of Israel receiving the Ten Commandments from Gd, one of which is ZACHOR ES YOM HASHABBOS ("Remember the day of Shabbos..."). What does it mean to "remember" the day of Shabbos? The Nesivos Shalom, the Rebbe of Lechovitz, and the holy Ohr Hachaim offer imperative insight that will allow us to experience the joy of Shabbos––and the joy of life––in a more complete and fulfilling way.

The Netivos Sholom explains that Shabbos has tremendous healing powers unmatched by regular teshuva. Why?