The first enterprise was a program of studies (still in existence) which has passed into Jewish nomenclature as the daf yomi ("daily page"). At the 1923 congress of the Agudat Israel, R. Shapira proposed that every Jew undertake to study each day one identical page of the Talmud. The plan envisaged a communal completion of the study of the Talmud every seven years. R. Shapira himself participated in the completion of the first cycle in 1931. R. Shapira's second achievement was the establishment of Yeshivat Hakhmei Lublin. He first conceived of the idea of this yeshivah in 1922, and two years later, after a highly strenuous fund-raising tour of Europe and North America, laid the foundation stone in the presence of leading Jewish rabbis and dignitaries. This institution was unique in conception, character, and even architecture. R. Shapira was vigorously opposed to the poor amenities, unattractive surroundings, and penurious atmosphere characteristic of the traditional yeshivot. He set a precedent, now universally followed, by equipping his establishment at Lublin with an excellent library (much of it his own), with spacious living and dining quarters, and with appropriate lecture halls. The academic standards themselves were maintained by a rigorous selection of applicants, including a growing number of hasidic youth. Shapira frequently lectured to the students and participated in their daily studies, activities, and even meals.

In 1933 R. Shapira accepted an invitation to become rabbi of Lodz, on condition that the community honor the yeshivah's debts. The condition was accepted, but R. Shapira died before assuming the post. R. Shapira was an enigmatic and colorful personality, in whom a deep understanding of rabbinic lore was combined with a nimble wit and love of life. The former is indicated in his responsa Or ha-Me'ir (1926), and in various collections of essays published by his pupils. The latter was revealed in the songs and melodies he composed while dancing with his students. Many of his witty aphorisms are still quoted. The manner of his death was characteristic of his life. Realizing that his end was near, he requested his students to dance in song around his bed; while they were so engaged, he breathed his last breath.

נדפס דף על דף על-פי קראקא שס"ט (בלי שערים מיוחדים לסדרים מועד, נשים, נזיקין). בראש הספר הקדמת העורך בן ציון בעהרענד. הוא מזכיר את המשתתפים ב"הגהות ומראה מקומות": "מס' ברכות ... מוה' [שלמה] זלמן בראון הרב משניידעמיהל. ומשם עד מס' פסחים ... מוה' יודל מסלאבאדקי ז"ל, ואחרי פטירתו... מוה' [מרדכי בן] יצחק יהודה ליב ווייסמאן חיות ... ... מטארנאוו... ובעת הזאת מצאתי איש יודע בטיב הגהה והוא ... עשה כמה הגהות והכניסם בין דברי החכם ווייסמאן". ראינו טופס שתוקן בו שמו של ווייסמאן-חיות: "ואחרי פטירתו ... מוה' מרדכי בן מוה' יצחק יהודה ליב ווייסמאן חיות... והכניסם בין דברי החכמים הנזכרים". בסוף הספר, דף נא, ב-נו: "שער העין", מאת ר' מרדכי ווייסמאן חיות והוא "תיקונים והשמטות במראה מקום והגהות ... וגם הערות קצרות מגאוני וחכמי ארץ". העורך בעהרענד התכווין לספח לספר "ביאור מלות יונית ורומית ושמות הארצות והמקומות המובאים בירושלמי", מעשה ידי גיסו צבי גרץ (ששמו אינו נזכר כאן), אך גרץ לא השלים מלאכתו וה"ביאור" לא נדפס.