Page 33 - HaMizrachi #10 Yom Yerushalayim - Shavuot 5779

How can we resolve all of these contradictions? Rav Yaakov Yisrael Kanievsky, known as the Steipler Gaon, suggests the following principle in his
Kehilot Yaakov that can help to answer the question: The minimal amount necessary to fulfill the obligation of daily talmud Torah is reciting Shema
twice a day. However, one is obligated to study as much as one is capable every day, with no maximum amount given.

p Kehilot Yaakov, Masechet Shabbat, Siman 11 ‫ סימן יא‬,‫קהילות יעקב | מסכת שבת‬8 .8

It seems that the parameter [of the mitzva] is the following: For all ‫ דבכל מצוות חיוביות גם כשהוא אנוס מלקיים‬:‫ונראה דהגדר הוא כך‬
obligatory mitzvot, the obligation remains upon him even when he is ‫ מכל מקום חיובא רמיא‬,‫ וליכא עליו טענה ותביעה על ביטולה‬,‫המצווה‬
unable to fulfill the mitzva due to unavoidable circumstances, and there ‫ וכמו שהוכיח הגאון רבי אלחנן בונם וסרמן ז”ל ה’ ייקום דמו… אבל‬,‫עליה‬
is no complaint against him for not fulfilling it, as the Gaon Rav Elchanan ”‫ מי שהוא עני ואין לו כלל מה ליתן… אינו בגדר “אנוס‬,‫כגון מצוות צדקה‬
Bunim Wasserman, may Hashem avenge his blood proves… but with – ‫ וכשאין לו‬,‫ דזהו עיקר השיעור ליתן צדקה הוא כפי יכולתו‬,”‫רק “פטור‬
regard to the mitzva of tzedaka (charity), one who is poor and does not ‫אפשר‬-‫ מה שאי‬,‫ וכן במצוות גמילות חסדים שבגופו‬.‫ליכא חיובא כלל ליתן‬
have any [money] to give… is not considered to be in the category of ones ‫ שיעשה‬,‫ רק זהו גבול השיעור של המצווה‬,”‫לו לעשות – אין זה בגדר “אנוס‬
(extenuating circumstances), but exempt, as the primary measurement ‫ השיעור הוא כפי‬,‫ כיוון שהתורה לא נתנה זמן ושיעור קבוע‬,‫כפי יכולתו‬
of tzedaka is according to his capability, and if he doesn’t have, there is ‫ כיוון שלא נתנה בו תורה שיעור – ממילא‬,‫ וכן מצוות תלמוד תורה‬.‫יכולתו‬
no obligation to give. The same is true for performing physical acts of ‫ ועל זמן שהוא אנוס מללמוד אין זה בגדר מבטל‬,‫החיוב הוא כפי יכולתו‬
kindness: What he is incapable of doing is not considered ones; it is just ‫ רק פרק אחד‬.‫ שהוא עד כמה שאפשר לו‬,‫מצווה באונס אלא זהו גבול חיובו‬
the limit of the measurement of the mitzva, which he should do according ,”‫ דכתיב “והגית בו יומם ולילה‬,‫שחרית ופרק אחד ערבית חיובו קבוע וברור‬
to his capability. Since the Torah did not provide a time limit and set
measure, the measure is according to his capability. …”‫ מחשב “מבטל מצווה‬,‫וכשיהיה אנוס מפרק זה‬

The same applies to the mitzva of talmud Torah: Since the Torah did not give a measure, the obligation is therefore according to his capability,
and concerning the time that he is unable to learn, it is not considered nullifying a mitzva due to ones; rather, this is the limit of his obligation,
which is to the extent that he is capable. The only set and clear obligation is one chapter in the morning and one chapter at night, as it is written,
“and you shall engage in it day and night,” and when he is unable to study this chapter, it is considered nullifying a mitzva…2

Based on the Kehilot Yaakov, we can suggest that the resolution to the contradiction between the two mishnayot and two passages in the Gemara
is as follows: According to Rabbi Yishmael, one is obligated to study Torah any time that he is capable of doing so (as he states in Menachot).
However, any time that he must devote to earning a livelihood is not included, and the mitzva does not apply at that time (based on his statement
in Berachot). By contrast, according to Rabbi Shimon bar Yochai, the ideal level is to study Torah all the time (as he indicates in Berachot), but the
minimal obligation is reciting Shema in the morning and at night (as per Menachot).

What is the practical halacha concerning this dispute? How much is one in fact obligated to learn daily? The Shulchan Aruch rules the following
concerning the issue:

a Shulchan Aruch, Orach Chaim 156:1 ‫א‬:‫שולחן ערוך | או”ח קנו‬9 .9

One should go to his business dealings [after studying Torah], as any ‫ כי‬,‫ דכל תורה שאין עמה מלאכה סופה בטלה וגוררת עוון‬,‫יילך לעסקיו‬
Torah that is not accompanied by work will ultimately be abolished ,‫ ומכל מקום לא יעשה מלאכתו עיקר אלא עראי‬.‫העוני יעבירנו על דבר קונו‬
and cause sin, as poverty will cause him to transgress the word of his
Creator. Nonetheless, one should not establish his work as primary, but .‫ וזה וזה יתקיים בידו‬,‫ותורתו קבע‬
rather as secondary, and his Torah should be permanent, and then this
one and that one will be sustained in his hand.

2. The Kehilot Yaakov continues to explain that the principle that talmud Torah is overridden when one is obligated in other mitzvot is based on the same idea. Although the general rule is that osek
b’mitzva patur min hamitzva, one who is engaged in one mitzva is exempt from another mitzva, talmud Torah is different, since the obligation itself does not apply when one is engaged in other
important activities.

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