When it was still forbidden to write down the Oral Law, one of the very few written texts was that of Megillat Taanit, the scroll of fast days. This Megillah lists 35 days on which it was forbidden to fast, as they were days commemorating joyous events in Jewish history. Of the 35 days listed, only two remain applicable today, that of Purim and Chanukah. The others lost all meaning with the destruction of the Temple. 

“Rava bar Machsseya said in the name of Rav Chama bar Gurya in the name of Rav: One who gives a gift to another must inform him” (Shabbat 10b). 

As the Tosafists (Shabbat 10b, s.v. hanoten) note, this law applies only if the gift is given as a demonstration of friendship and love. To anonymously give such a gift would be counterproductive, preventing greater closeness between people. However, a gift that is liable to cause embarrassment, such as charity funds, should be given anonymously.  

One of the hardest mitzvot to properly fulfil is that of rebuke, “hocheiach tocheech et amitecha” (Vayikra 19:17). We are commanded, when necessary, to “prove” to our fellow Jews that what they are about to do is wrong and thus, they must desist. We must do so in a manner that does not cause embarrassment—hence, the continuation of the verse, “You shall not bear a sin because of him”, to which Rashi comments, “Do not whiten his face in public”.

“The carrying out on Shabbat are two that are four [for one] inside [a home] and two that are four [for one] outside [the home]” (Shabbat 2a). The Mishna discusses who violates Shabbat, and under what circumstances, when an object is passed from a private, “inside”, to a public, “outside”, domain. It is with these laws of carrying that we begin masechet Shabbat, the opening tractate of Seder Moed, detailing the laws relating to the special occasions, moadot, of the year. 

Leadership is not for the faint of heart. A leader, by definition, must make decisions that are going to hurt people. That does not mean the decisions are incorrect, but rather is a result of the fact that it is impossible for every decision to benefit all. If, for example, one allocates more money towards healthcare, there is less for education; if more for security, less for research and development. If one goes to war to defeat terrorists, one may help many, but put many others in harm’s way. And so it is with almost all decisions impacting the public.

I imagine that many of us had elementary school classmates whom we knew were going to reach great heights. Their intelligence and drive to succeed was obvious, and their success was easily foretold. While some are late bloomers, many, likely most, who attain greatness in fields ranging from athletics to zoology and everything in between, show their talents at a young age. 

We have often noted that the Talmud was edited with great precision. A simple example is the extreme to which it goes to record who, and in whose name, teachings were made. When the teachings of the same person on a variety of subjects are juxtaposed, a most common occurrence, more times than not it is much more than a mnemonic device. Upon closer examination one notices that these seemingly unconnected teachings are deeply related to each other. Hence, in the vast majority of cases, where the teachings of the same person are unrelated, they are not juxtaposed.

When one is consumed with hatred, one is liable to act in ways that are out of the norm, to say the least. “Sina’ah mekalkelet et hashura, hatred breaks down one’s straight thinking” (Rashi, Bamidbar 22:21). Bilaam, consumed with hatred of the Jewish people despite his protestations of following only G-d, rose early and saddled his donkey by himself, a break from royal protocol.

“Rav Hamnuna said: How many important halakhot can be derived from these verses of the prayer of Hannah?” (Brachot 31a).

“Our Sages taught: Shimon Hapekuli arranged the eighteen blessings before Rabban Gamliel, al haseder, in order, in Yavne” (Brachot 28b). 

The Gemara (Megillah 17b) notes that the shemoneh esrei was initially composed by the Anshei Knesset HaGedolah. In a rather startling comment, the Gemara then claims that it was then forgotten and hence, the need for Shimon Hapekuli to “arrange them again”.