By Rabbi Berach Steinfeld
In this week’s Parsha the posuk teache
In the Gemara in Menachos, daf tzaddik tes, amud bais Reb Yochanan says in the name of Raish Lakish that as long as a person reads Shema in the morning and at night he is mekayem the commandment of “Lo Yamush-” the Torah shou
The Gemara in Nedarim, daf ches, amud alef says that if one makes a vow that he will learn a perek, it is considered a binding vow. The Gemara questions this. We find that if one makes a neder concerning a mitzva that he is required to do Min HaTorah, the vow is not binding since the vow we all took upon ourselves at Har Sinai preceded this vow. Why does this vow of learning a perek turn out to be binding? The Gemara responds that since one may be yotze the Mitzva of Limud HaTorah by just saying Shema in the morning and evening, if one vows that he will learn a perek, it is binding. This is the way Rashi explains the Gemara.
The Ran argues and says that one has a constant chiyuv of learning Torah as the posuk uses the term, “Veshinantam.” The Torah
The Gemara in Yuma, daf yud tes, amud bais points out that the Torah uses the terminology of “Vedibarta Bam,” one may only speak words of Torah and not other words. The question arises according to those who hold that the minimal chiyuv is to just say Shema in the morning and at night, why would he be “oveir” on “vedibarta bam if he speaks about other things like “sichas chullin”?
Rashi in Yuma explains that one is not “oveir” if he speaks “sichas chullin,” but rather one would be “oveir” if he speaks words of lashon hora or words of kallus rosh (making fun of people and the like). Rabbeinu Chananel explains it a bit differently. If one is actually learning and interrupts his learning to speak about mundane things, then he would be “oveir” on “Vedibarta bam.”
In any case we see the great “chashivus” of learning Torah. We need to learn without interruption. Let us hope that by learning Torah we will merit to do it in the Bais Hamikdash. Amen.