Matmonim: Daf Yomi by Rabbi David Lapin

Respectfulness is an expression of dignity and is unrelated to whether the other person feels the disrespect. Respect is a בין אדם לעצמו not a בין אדם לחבירו Sources

We often resist doing things that we know are beneficial because we don’t enjoy them. However, imposing a disciplined routine on ourselves quickly translates into intrinsic motivation driven by pleasure Sources

If  we employ a journalist (or anyone) to speak or write Lashon Hara (slanderous content)about another, the employer is responsible even though in almost every other case of wrongdoing we apply the principle of אין שליח לדבר עבירה – a person is always accountable for his/her own actions and cannot claim that he/she were following instructions. Sources

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Ownership in Halacha is not a mere legal construct. It defines a relationship between  an individual and his property, Sources

There is a difference between an opportunistic criminal and one who strategizes and schemes to avoid detection. The former is a גזלן the latter is a גנב Sources

Our responsibility to others goes beyond protecting them from financial loss, and includes emotional and psychological loss. Sources

To fulfil the Torah’s requirement that we return property of others that has been lost and found by us, we need to contract as a guardian of the property until we are able to execute on the obligation to return it. Sources

"Following orders” is neither a legal nor a moral defense against wrong doing. An individual is always the ultimate authority over the choices he or she makes. Sources

Moral obligation is more than having a moral conscience. In Torah a moral obligation is full accountability to Hashem. Sources

We are responsible for the things we own and we are responsible for the things we do, but the nature of these responsibilities is different. Sources

Carelessness and its consequences. Sources

When  our guardian angels withdraw, our fate is left to random events and to nature. Sources

The suffering and cost of loss is proportional to the value of gain. There is little value to an asset whose loss would entail little cost. Sources

Introducing the unique category of damages known as Bor , creating an obstacle in a place accessible to others or to the public. Sources

We gain a different perspective regarding how to frame tzeniut: It is not something imposed on women by men, but rather tzeniut is something to which women are entitled, and when necessary it is for men to provide them the space. Sources

Unlike animals, humans are expected to override their instinct when it conflicts with their values. It is much harder to override a strong rational argument even if it conflicts with our values. Sources

Sound reasoning and intellectual proof create an Halachik reality Sources

Thought is not merely a process or a tool by which to get to a specific outcome. Thought is an elevated state of being נby which individuals can master their physical situations. Sources

When an individual causes damage to another through no fault of his own, he remains responsible as the agent of that damage even though he is not culpable for it. However, when another individual makes a choice that results in the first person causing the damage, the first person is no longer the agent, and as such אדם מועד לעולם no longer applies to him. Sources

In the case of damage caused by humans, we decouple responsibility from culpability.  This decoupling though, has limits and applies only where the individual is the agent of the damage even if not its initiator . Sources

The phrase that “people are my most valuable assets” diminishes the very idea of what humanity is. Sources

When an action, in itself neither illegal or unethical, initiates irreversible consequences, these consequences associate to the initiator from the moment he triggered them. Sources

Is a person responsible for an outcome that he could not have predicted yet should have prevented? Sources

Mind expansion often needs us to engage deeply with words of wisdom that at first seem contrary to our existing paradigms of thoughts or beliefs. But such engagement requires that we approach the wisdom with deep humility. Sources