Rabbi David Lapin's Matmonim Daf Yomi Series

The Torah goes much further than requiring us to not be judgmental. The Torah wants us to make positive assumptions about the actions and intentions of others wherever possible. This is both a law, and a strategy for successful relationshipsSource Sheet

Everything we see is a perspective, not the Truth." – Marcus Aurelius. Is this true according to Torah? Source Sheet

Being human means being conscious and aware not only of what we do but also of the consequences of what we doSource Sheet

Life is seldom black and white. Even in matters of moral values, there are times we need to prioritize one value over others. In Halacha is also nuanced and at times we must prioritize one halacha over another. How we prioritize values and halacha is a skill we develop through the learning of Gemara.Source Sheet

A thought that is articulated carries with it a powerful energy that a thought alone lacks. A written thought carries a similar energy, but lacks the communication nuances that the oral word hasSource Sheet

There is a qualitative difference between things we cannot do because they go against our nature or against the laws of nature, and things we can do but may not. However, is this difference in our minds or is it a difference in reality?  Source Sheet

We assume that a clear imperative of the Torah carries the highest moral authority. Yet this may not be so: rational human logic carries an even higher authority and underpins the authority of the TorahSource Sheet

Forging G-d's “signature” to authenticate a lie undermines the very essence of TruthSource Sheet

As in the case of Nedarim, in Shevuot the precise meaning of the language used is critically important. Nevertheless, Abaye teaches us, context can provide a very different interpretation of an individual's intentionSource Sheet

The stakes in Halacha are high. The consequences of committing an aveira (wrongdoing), even in error, are serious. However, Halacha magnificently builds mechanisms to avoid people developing OCD over the fear of possibly having committed an aveira.Source Sheet

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Education is the process of bringing out the potential an individual already has for a particular talent or characteristic Source Sheet

This sugiya explores the difference in consciousness between theoretical knowledge and one's living reality Source Sheet

By the time we reach Yom Kippur afternoon, our Kapara (Atonement) is complete. The remainder of the day our focus pivots from healing self to healing others and to the universe we might have contaminated with our actions.Source Sheet

Normally a shogeig (unintentional action) means that at the time of the action we had no knowledge that what we were ding was wrong. In the case of שגגת טומאת מקדש וקדשיו the un intentionality that triggers the obligation to bring a קרבן עולה ויורד, requires  a measure of subconscious knowledge that the action was wrong. We explore the nature of subconscious knowledge.Source Sheet

Halacha is a living process. Poskim (halachik decisors), like all of us, are works in progress. Their decisions at a given time are snapshots of their evolution at that time. Their later opinions, when different from earlier ones, do not invalidate the reasoning of these earlier opinions which remain a part of our halachik canon.Source Sheet

Universally, oaths are taken seriously as a way of assuring facts in the future and establishing facts in the past. This is because the idea of oaths is a natural law built into the creationSource Sheet

ר' חנניא בן עקשיא אומר: רצה הקדוש ברוך הוא לזכות את ישראל לפיכך הרבה להם תורה ומצות, שנאמר: ה' חפץ למען צדקו יגדיל תורה ויאדיר Source Sheet

The value of an object, action or idea is a function of the number and complexity of its individual components. Connoisseurs appreciate this.Source Sheet

Gender confusion is initiated not only by cross-dressing and make-up, but also by cross-gender behavior  Source Sheet

National prosperity is a blessing from Hashem that is conditional on the sacrifices that individuals make.Source Sheet

When the Torah names something not as a description of a commodity but as the definition of a specific object's wholeness, it becomes a “beriah”, something whose identity is complete and cannot be adulterated. Source Sheet

Doing something by mistake (שוגג) and doing it intentionally (מזיד) are two points on a single spectrum of awareness. Full awareness of what one is doing creates the conditions for a מזיד; anything less than full awareness already moves the dial in the direction of שוגג. The purpose of warning (התראה) is to raise awareness to the maximum level. Source Sheet

Just as in the Torah, the purpose of Azhara is to educate us in values not to threaten us with punishment, so too hatra'ah (warning) is to educate the person about the consequences of his actions, not to intimidate him with fear.Source Sheet

How we respond to resistance determines our growth. Growth happens when we resist the forces of nature; and with resistance comes discomfort.  Sometimes we choose our areas of resistance and embrace them. At other times resistance is imposed upon us.Source Sheet

Experts expound on why various things happen. In reality they are explaining how they happen but not why they happen. The why is far too complex for the human mind to grasp. Source Sheet

Teaching torah to an individual of poor character is high risk – both to Torah and to the teacher.Source Sheet

Why is common decency not so common at all? Is decency, derech erettz, innate or learned?Source Sheet

Sometimes, the tradition handed down to us, requires a less literal interpretation of a text. Provided the text can be applied to the traditional interpretation, tradition trumps literalness. Source Sheet

Even reported facts and established stats can often be unreliable. Judgement is an intuitive balance of facts, statistics and reasonable assumptions.Source Sheet

Mostly an active transgression of a Torah law entails punishment, but there are times when the transgression can be unwound thereby removing the need for punishment.Source Sheet

Once evidence is accepted in Beit Din it creates a new reality that cannot be undone except by Hazzama.Source Sheet

To truly trust what an individual says, he or she need to have “skin in the game”; they must be at risk in the event that their statements are false.Source Sheet

Never underestimate the power of a single, ordinary individual doing a single “ordinary” action, to have extraordinary impact on masses of people.Source Sheet

Our physical eye only sees beauty and ugliness on the surface. The eyes of our soul can see beneath the surface.Source Sheet

Science is simply the discovery of Hashem's ways, it is part of knowing Hashem. The challenge to faith is not from science but from the secular world view that naturally accompanies it. This secular world view of science and technology originates in the story of the Tower of Babel.Source Sheet

Our stewardship of nature goes beyond protecting the environment from physical destruction. We are also stewards of the environment's moral and spiritual quality.Source Sheet

When contemporary society's view of aesthetics is different from the Torah's we need to notice the gap and realign our own sensitivities to the Torah's.  When it comes to beauty, the Torah appreciates context and appropriatenessSource Sheet

The reason to protest in defense of others or of moral principle is not for the impact of the protests, but because of their humanity.Source Sheet

Although when mitzvot are done for impure motivations, their power is less, this does not apply to one who studies Torah and finds immense pleasure in his learning.Source Sheet

Should the words of Tanach, which are Kodesh, be used as lyrics for Jewish rock music?Source Sheet

Managing anxiety requires that we distinguish between the words awe (יראה), fear (פחד) and worry (דאגה). Awe is a mitzva, fear is an instinct and worry is a choice.Source Sheet

We often assume that something good cannot cause evil, but in the case of the Torah this is not always true. When torah is studied not in accordance with its rules, its results can be disastrousSource Sheet

Fundamentalism develops when people focus on the details of the Law without understanding its deeper intention, meaning and spirit. The greater people's understanding of underlying principles the more they can find common ground and respect one another's opinions.Source Sheet

When physician treats a patient, s/he is doing a Mitzva and any mistake he makes, even if fatal does not obligate him legally or morally (provided he wasn't careless).Source Sheet

When our inner beings, our unique individuality, is on display, we contaminate by making it the public image we want others to recognize; we are selling our inner essence to the public. However, when we are fully secure in our uniqueness, when our identities are secure, we hide from the public this inner being that distinguishes us as individuals. In this state we can work on our inner being, grow it and develop it.  We contract our essence, and we use it to see but not to be seen. Fashion is an expression of individuality; uniform expresses our roles in society but reveals nothing of our individuality.Source Sheet

Humility and self-sufficiency, while challenging at first, leads to a vitality not previously experienced.Source Sheet

Kavanah means much more than mindfulness and attention. Kavanah means directionality.Source Sheet

The desecration of Shabbat is the embracing of secularism – a worldview vacuous of Kedusha.Source Sheet

Brutality is a more intense version of cruelty and manifests deep hatred.Source Sheet

People experience honor (and disrespect) in different ways. The difference is especially pronounced between genders.Source Sheet