Bimah in the Middle of the Shul

Throughout history, Jewish congregations placed the bimah in the middle of the shul. With the advent of the "Enlightened" movement in Europe of the late 18th century, reformers started to move the bimah to the front of the Shul. This caused much distress to the halachic authorities of the time, and they spoke out and wrote against it.
R. Yehuda Aszod, student of R. Mordechai Benet and Chasam Sofer and prominent possek of Hungarian Jewry after the latter's death, saw this phenomenon and opposed it. Pondering the possible deeper significance of this breach, he explained:
In the Beis Hamikdash, there were two altars: the golden one inside upon which the incense was burned, and the copper one outside upon which all the sacrifices were brought. The inner one was used only once a day and by a select group of people, whereas the outer one was used quite extensively throughout the day by many people.
Today, there is no Beis Hamikdash or altar. The sacrifices of today are the words of Torah we read and learn, and the altar is table upon which the Torah lies - the bimah. These reformers erroneously think that the Torah and its altar are to be relegated to a select few people and to be seldom used - like the inner altar that was situated in the "front" of the Temple. The truth however is that the Torah and its altar are to accessed extensively by all - like the outer altar which was situated in the "middle" of the Temple.
שו"ת יהודה יעלה ח"א או"ח סי' ג
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Weaker Body, Stronger Intellect

The Gemara states that the Hebrew word "זקן" is an acronym for the words "זה שקנה חכמה - this [one] has acquired wisdon," clearly implying that age alone brings along wisdom.
This is clearly true; the more life experience one has, this serves as his greatest teacher. But a deeper idea lies beneath these words:
As a person ages and his body weakens, his "physicality" and "mortality" lessens and makes way for more intellect, which is spiritual by nature. Not only that, as the physical influence deteriorates, a "higher" and more "unique" form of intellect is bestowed upon him from above.
דרך חיים (להמהר"ל) על המשנה אבות פ"ה מכ"ב
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Do Halachos of Rambam Qualify?

The Gemara states: "It was taught in the name of the house of Eliyahu, he who learns halachos every day is guaranteed entry into the world to come."
Reading this Gemara, a certain questioner understood it to mean at least two halachos a day. He therefore turned to the Rashba"sh, R. Shlomo b. Shimon Duran of Algiers, and asked if two halachos of Rambam or other authors qualify for this promise.
R. Shlomo replied that they indeed do. His logic: Even the halachos of the Mishnah are a compilation of earlier halachos executed by R. Yehudah Hanasi. This would give the Rambam definite qualification, as he too merely compiled earlier sources.
שו"ת הרשב"ש סי' נ"ב
ויש לעיין בספרים דהיום, שישנם כמה ספרים של "ליקוט", האם ספרים אלו נחשבים ג"כ
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Beauty is in the Eyes of the Beholder

Ever heard that phrase before? Well, it would seem that the following idea would strongly support this logic:
From the passuk "זה א-לי ואנוהו - this is my G-d and I will beautify Him," the Gemara learns the obligation to "beautify the mitzvos we perform in front of Him." (שבת קלג, ב)
Now, with regards to things that will be openly displayed to the public, all agree that beautification is required. Thus, a Sefer Torah which is read publicly and held high for all to see, must be of high aesthetical value. To ensure a clean and straight handwriting, lines are scratched on the parchment, called "sirtut," to guide the scribe as he applies ink to parchment.
Tefillin do not have the "sirtut" obligation. Why? Explains Tosfos and the Rambam that the scrolls are rolled up and obscured from the public (and private) view, which render the need for beauty unnecessary. Or, in their words "for beauty is not 'applicable' by them."
תוס' מנחות לב, ב ד"ה הא

Birthday - a Time for Judgment

R. Shmuel Sofer, son of the Ksav Sofer and grandson of the famed Chasam Sofer, Rov of Pressburg, was invited to the “World Jewish Congress” in Budapest in 1869. While staying in Budapest, one of the days fell out to be on Rosh Chodesh Adar, his birthday. He instructed his attendant to not let anyone enter to see him that day. Indeed, all who came to visit him were sent away empty-handed. One Rabbi, a relative and close student, arrived and, not heeding the attendant, pushed his way into the room of the Rav. He found him sitting at his desk engulfed in tears. He looked up to him and said: “Know, today I turn 54 (נ"ד) years old, and I am judging (דן) myself to see how I utilized my years. I see that I have not properly done so; how can I not cry?!”
חוט המשולש - תולדות הרעק"א, החת"ס, והכתב סופר
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It's Your Birthday!

One's birthday is a special time for them; a time to reflect on his mission on earth. Additionally, one's birthday is a unique chance of special power for that person.
The fascinating Chassidic leader, R. Tzadok Hakohen Rabinowicz of Lublin writes:
"The day upon which a man is born, his mazal is of unique potency; every year on that day, he need not fear anything... nor death."
קונטרס דברי החלומות (הנלוה לספר רסיסי לילה) לר' צדוק הכהן מלובלין אות כ
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