“Stealing Time for Torah Study”

Among the most satisfying elements of my position at Keter Torah has been the opportunity to learn Torah with so many of our adults and children. Perhaps most impressive to me has been the significant number of participants at our various early Shabbat, Sunday and daily morning shiurim. In addition to the content that is studied at these sessions, the existence of these offerings is symbolic of our desire to “steal” time for learning in the midst of our extremely busy schedules.  I am truly inspired by the presence of so many children at the Sunday morning Breakfast and Learn program.

Although allocating specific times for Torah study is at the core of Jewish existence (see Rambam Mishna Torah Hilchot Talmud Torah 1:2), the practical implementation of this charge is a daunting challenge. The source for the daily requirement to study Torah is found in Masechet Shabbat 31a: “So said Rava, when they bring a man to judgment they say to him: did you negotiate in good faith, designate times for Torah study…?” It is important to note that the Shulchan Aruch presents this Halacha in two places. In Yoreh Deah 246:1 he establishes the basic obligation as çééá ì÷áåò ìå æîï ìúìîåã úåøä. In Orach Chaim 155:1, however, he presents the obligation within the context of one’s daily schedule: “And he should set a time to learn, and this time should be a designated period that should not be skipped even if he could earn much money.” This formulation, using commercial language, suggests the use of sophisticated business skills to facilitate learning. The Mishna Berura comments that one should perceive missed learning as a debt that needs to be repaid. The Hafla'ah, as quoted in Shaarei Teshuva Orach Chaim 156, explained that the word Kevi'at ("designating") means stealing. This reflects the aggressive stance that must be taken to discover time for learning.

Rav Aharon Lichtenstein, in By His Light p. 74, discusses the obligation of Torah study: “This is, of course, a large demand, and what is significant and striking about it is that this demand is made of each and every Jew. One cannot allow his social setting to determine for him whether or not Torah has a place in his life.” I am confident that, as we continue to develop Keter Torah as a Makom Torah, we will conspire on ways to steal even more time for learning.

Have a wonderful summer,

Rabbi Shalom Baum