The Sochochover Rebbe, in the introduction to his classic work on the laws of Shabbat, Eglei Tal, explains that Torah study is meant to be enjoyable. This should be rather obvious; it was King David (Tehillim 100:2) who taught that we should “worship G-d with joy”, something we say in our davening every day. That learning is an act of joy is reflected in the halacha that a mourner is prohibited from studying Torah.

“And you shall place on the table showbread before Me tamid, at all times” (Shemot 25:30). The lechem hapanim consisted of 12 loaves of bread, baked fresh erev Shabbat and eaten fresh the following Shabbat, split between the outgoing and incoming kohanim who were on duty that week.

“At that time, the Lord said to me, ‘Hew for yourself two stone tablets like the first ones and come up to Me onto the mountain, and make for yourself a wooden ark. And I shall inscribe on the tablets the words that were upon the first tablets, אֲשֶׁ֣ר שִׁבַּ֑רְתָּ  וְשַׂמְתָּ֖ם בָּֽאָרֽוֹן, which you shattered and you shall place them into the ark” (Devarim 10:2). 

The opening Mishna of masechet Megillah teaches that those living in small rural communities could fulfill the obligation to hear the Megillah on the Monday or Thursday prior to Purim. With no one to read the Megillah in their villages, a special Megillah reading was arranged for them when they came to the cities on the market day, i.e., the Monday or Thursday that preceded Purim. Expecting the farmers to come in an additional time was just too onerous.

The Jewish people are a most contentious one. We argue about (almost?) everything and then some. Debate is most healthy and part and parcel of our tradition, reflecting the vitality of our people, and the seriousness with which we address the issues of the day. There is little that is sadder than having one’s views ignored, not even deemed worthy of debate. Ideally all involved in debate, fierce as they may be, share a common set of values and beliefs as they seek to properly understand the Torah.

It is well known that the mitzvah of tzitzit is a classic case of a mitzvah aseh shehazman grama, a time-bound positive mitzvah from which women are exempt[1]. Though there are as many exceptions to this rule as the rule itself, tzitzit is one of the mitzvot that follow the general rule[2].

There is little that turns one off from religion more than corruption in the religious sphere. When one sees someone cheating who outwardly presenting as religious, the harm to religion is incalculable. It is the ultimate in chilul Hashem, causing others to disdain religion and even to hate G-d (see Yoma 86a). And when the dishonesty manifests in the religious sphere itself, the chilul Hashem is compounded many times over.

Our generation has been blessed with the renewal of two mitzvot that had, for all intents and purposes, lay dormant for centuries.