Three Signs of a Scholar

The Gemara (חולין ט, א) declares that a Talmid Chacham must know three things: ksav (writing), shechitah, and milah. Rashi (ד"ה כתב) explains that "ksav" means the simple knowledge of writing, for the scholar should know how to sign his name were he to sit as a judge or a witness.
Explaining why it doesn't mean the knowledge of the laws of writing a Sefer Torah etc., the Maharsh"a explains that the Torah scholar's knowledge of all areas of halachah is a given; this cannnot be what the Gemara means when it says that he must be knowledgeable in "writing." Rather, the intent is the skill of signing his name.
Alternatively, the intent is the obligation a Talmid Chacham has to "transcribe" his Torah thoughts. One whom Hashem has bestowed with the wisdom to expand Torah knowledge is obligated to do so lest it be forgotten. Should he not do so, it is tantamount to spilling seed in vain.
פי' רוב דגן (עטייה) לחולין ט, א ד"ה ח"ח צריך שידע
ועי' בספר אברהם את עיניו(פלאג'י) למס' זו פי' יפה
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Forced Marriage, Can't Get Rid of Us

The Gemara (שבת פח, א) relates that when Hashem approached the Jews with the proposition of receiving the Torah, He was rather forceful about it. He suspended a mountain over their heads and asked them if they would accept it; if not, then and there would be their burial.
Why did Hashem choose such an interesting manner to give the Torah to His beloved nation?
Giving the Torah at Mt. Sinai was the wedding day of the Jewish people with Hashem (תענית כו ,ב). The halachah states that a person who forcefully marries a woman is obligated to remain married to her (if she so wishes) and, unlike all other marriages, is never allowed to divorce her. Were he to give her a get, it is invalid.
Hashem foresaw that His "wife-to-be," the Jewish people, just may end up in trouble and warrant a "divorce." This He did not want; so, He "forcefully" married them, thus disabling a divorce forever.
צפנת פענח חדש ערך נשואין וגירושין אופן הא
ועי' בגור אריה שמות יט, יז פי' דומה
ועי' לקוש ח"א שיחה ב' לפ' תצא
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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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