Matmonim: Daf Yomi by Rabbi David Lapin

We can cause damage to the property of others or to their persons. Perhaps the worst damage that we can cause though, is damage to their heart.
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The right to cancel a sale can stem either from one party having mislead the other, or from having transgressed the prohibition of אונאה
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When a transaction is designed for a spiritual reason rather than an economic one, money is valued subjectively rather than by the currency market.
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The Torah expects high levels of personal mastery from us. Even to having a grievance against one who wronged us needs us to have an Halachik basis that permits such a grievance.
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An item sold by an individual from his or her personal collection has a narrative attached to it unlike a generic item bought in a store. The narrative attaches a different value to the item.
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The feeling of having had our trust exploited, is one of the most soul-destroying feelings we can endure.
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Standing by your word even when there is no contractual obligation, even when it entails loss.
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Lack of integrity, even when no crime is involved, can be more destructive for society than criminal activity.
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It is human nature that when we have an interest in a given outcome, we take on greater responsibility than when we don’t .
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Introduction to HaZahav: Some things are valued for their activity and others for their essence. It is the same with people.
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To maximize long term value growth it is crucial to align the interests of all stakeholders.
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When lack of attention to detail indirectly causes a loss to others we are morally responsible for the loss.
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Responding to a call for help is a fundamental human capacity.
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People have the capacity to reason for themselves and also to trust in the Torah. Both capacities are needed as well as the strength of conviction to live according to our reason and not according to the fads of the day. This is essential to our Jewishness. 
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There is a tension between authentic Torah – that which comes from an original source - and original Torah, that which is innovative and new. How are these two poles reconciled?
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In a theo-centric world animal rights will never take precedent over Divine Laws for humankind. Yet we see cases where the Divine Law seems to be set aside for kindness to animals. Why would this be?
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In a fundamentalist religion, ritual trumps humanism. In a humanistic faith, humanism trumps ritual. How does the Torah deal with the tension that often exists between human dignity and the observance of the mitzvot?
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People are generally generous about others using their belongings to do a mitzva with them. But there are exceptions.
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Systems are introduced into society to enable its functioning. But systems too can be manipulated by unscrupulous individuals. Judges need to look beyond the system and consider character. 
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Many wrongdoings can be corrected. But there are cases where the missed opportunity for correction never returns.
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Critical thinking is the key to a tradition not becoming a dogma.
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Acknowledging the loss of control one has over an object one owned can effect its transfer to another. However, we cannot give up hope of control when the control was never ours to start with.
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Educational methodology: When questioning an expert, do so to clarify not to criticize.  And, when explaining an idea, be sure to clarify its underlying principle, not just its detail.
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Loss of trust can be absolute and affect all areas of one’s credibility. However, sometimes people are deceitful in specific areas only to protect themselves, their families or their assets. In these cases the loss of trust is limited to the case at hand.
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Theft of an object can be rectified by returning the object. Theft of opportunity never can be rectified because it cannot be quantified.
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There are two dimensions to value creation: One is that we use our resources to create something that wasn’t there before, the other is that we simply unlock the potential that always was there.
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One needs more than ownership to be entitled to sell a property. One also needs the authority to do so.
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Being in one’s personal space even when in the public domain requires that we stop, and are still. 
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Exhibiting mastery and ownership should be done with confidence, not reticently.
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Ownership is about more than the status of the owner. Ownership is the status that results from the capacity to effect change. 
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Unconditional giving can be the least generous form of a gift.
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Sometimes we won’t act on the word of another because we do not trust them. Sometimes even if we believe they are telling the truth we will not take their word - because of their character not because of their dishonesty.
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The pursuit of peace should never be at the expense of fairness, דין
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Litigation blurs the present. Law clarifies the future.
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We tend to think of money as an instrument of finance. But we should also look at money with a human, artistic eye. We should see the sweat, blood and tears that go into the creation of wealth.
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Our claim to Eretz Yisrael is a complex one that is important to understand. It entails not only our rights to the land but also our obligations arising from the land.
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Every opportunity has an expiration date – and we don’t know when it is.
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Teshuva requires confession, וידוי. For a sin against Hashem the confession is in private, but for a sin against another individual the confession must be made to him. Theft is both a sin against G-d and against man and needs an interpersonal confession even when the victim is no longer alive.
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It is counter-instinctual to deny indebtedness.
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Claims can be settled but suspicion cannot, it lasts forever. The onus of preventing suspicion falls on the suspect but the damage of suspicion affects both parties. Be cautious with whom you associate!
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Responsibility must entail risk for which there is accountability. Taking responsibility transfers risk from one to another. Denying responsibility robs the other of the “insurance” he had.
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The way we present ourselves to the outside world creates trust. We can recover from the damage we do to others, but it is much harder, and sometimes not possible, to recover lost trust.
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Profiting from trading in commodities or equities is encouraged in the Torah. Profit from debt is forbidden. Is trading in futures considered trading in debt or in commodities?
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Going beyond the letter of the law is more than voluntary, at times it is required. However, there are guidelines as to where it applies and where not.
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Mastery over our own time is the greatest gift of freedom. Not only does a slave lose this, but even an employee does. There is another way to work and remain independent: An independent contractor.
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Visibility and a person’s reality are linked. Damage occurs not only through destruction but also through removing an object from visibility. 
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Benefiting at the expense of another is parasitic, and all the benefit belongs to the other individual even if the cost to him was minimal.
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Halacha is not a rigid bureaucratic system but a dynamic, flexible one that adapts and evolves for the time and place in which it is applied.
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Transformation occurs not only when someone’s or something’s essence changes, but also when their purpose changes.
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Each of our actions should be a work of art, of harmony, of self-expression and connection with something higher. Actions that deny indebtedness, even to inanimate objects, lack artistic harmony and are dissonant.
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Violence is ugly irrespective of the resultant damage. Even violence against oneself is forbidden.
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We use our images to protect our inner beings, our identities, from judgement and ridicule. In some situations, especially in trusting, intimate relationships, we are willing to lower our images. But stripping another of an image they choose to preserve, causes them shame.
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As close as a marriage might be, it takes work to make it as close as the blood relationships of siblings and children.
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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
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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
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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.
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Ownership in Halacha is not a mere legal construct. It defines a relationship between  an individual and his property,
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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
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Our responsibility to others goes beyond protecting them from financial loss, and includes emotional and psychological loss.
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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.
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"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.
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Moral obligation is more than having a moral conscience. In Torah a moral obligation is full accountability to Hashem.
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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.
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Carelessness and its consequences.
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When  our guardian angels withdraw, our fate is left to random events and to nature.
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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.
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Introducing the unique category of damages known as Bor, creating an obstacle in a place accessible to others or to the public.
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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.
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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.
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Sound reasoning and intellectual proof create an Halachik reality
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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.
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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.
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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.
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The phrase that “people are my most valuable assets” diminishes the very idea of what humanity is.
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When an action, in itself neither illegal or unethical, initiates irreversible consequences, these consequences associate to the initiator from the moment he triggered them.
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Is a person responsible for an outcome that he could not have predicted yet should have prevented?
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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.
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What an animal does instinctually cannot be intentionally. A human however, can elevate instinct to the level of intentionality.
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The way people act after an event often defines how authentic their actions were during the event.
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Avoiding negative consequences is a requirement of living an accountable life. This applies both to the consequences of our actions on others, and on ourselves, both physical and spiritual consequences.
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Unity: What communal and national unity really means.
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The right to consume resources that belong to Hashem, is contingent on the willingness to surrender (to Hashem)
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By appreciating how we are guests in Hashem’s world, our sense of entitlement diminishes, our appreciation of privilege increases and our joy of life is enhanced.
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The quality of a mitzvah is a function not only of the meticulousness with which it is observed but also of the quality and beauty that is invested into it.
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Even though we learned on Daf 7 that one should avoid litigation, there are times one has an ethical obligation to do so.
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Everyone has the right to litigation, but there is a value of sparing your counterpart the indignity of suing for what is due to him.
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Being accountable for the natural behavior of one’s animals (or of the animal in one) is foundational to self-mastery.
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Powerful and inappropriate negative thoughts can bounce off the individual who was the object of the thoughts and damage the individual who had the thought to start with.
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There are ethical people who are atheists, and people of faith who are not ethical. Nezikkin is the point where ethics and faith converge.
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Understanding the role of “good fortune” and “bad luck” in life.
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The power of imagination is strong: Imagination can create aveirot (transgressions) even where in reality there are none. Likewise, positive intention, even when unable to be acted upon, is transformative. 
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The laws of the rabbis are designed to protect normality of human behavior not to disrupt it.
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We are obligated to accomplish success through natural means, but the driver of our success is our zechuyot, not our military might.
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Purity of motivation affects the quality of an action but even positive actions committed for selfish reasons, are positive .
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When it is impossible to decide on the basis of the facts alone, the Torah at times relies on the pure intuitive wisdom of the dayan, if he is a great enough person.
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Fear, even fear of G-d, can paralyze, but fear can also elevate a person and sharpen their faculties. What does it mean to fear G-d, and only G-d?
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Leadership is not only about the competence of the leader but also about their capacity to understand, communicate with and inspire his followers. Sometimes the generational gap becomes too large to bridge, and new leadership is needed.
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