There is [another] difference between the Torah and its mitzvos
[which is relevant in this context]: All Jews are equally obligated in the
observance of the mitzvos. In regard to Torah study, by contrast, there
are a multitude of categories: [On one end of the spectrum are] those whose sole
occupation is the study of the Torah. There are those who have the opportunity,
and who are hence, obligated to actually “Toil in Torah study during the day and
at night.”1 [At the other end
of the spectrum are] people who are occupied in commerce who may perform their
obligation by studying “One chapter [of the Torah] in the morning and one
chapter in the evening.”2
The reason for this difference is explained as follows:3 Mitzvos are G-d’s will (as stated
above), and [the quality of] will defies division. The Torah, by contrast, is
Divine wisdom, and wisdom is subject to diversity.4
This motif can also be applied with regard to actual Torah study and
performance of mitzvos: Mitzvos are performed by all Jews; “Even the
sinners among Israel are as filled with mitzvos as a pomegranate [is
filled with seeds].”5
This is not the case with regard to Torah study.
[The rationale for this concept can be explained as follows:] It is only on a
revealed level6 that some measure of fault may be found in a Jew;
[in essence, all Jews are fundamentally good. Accordingly, with regard to Torah
study, which relates primarily to the Jews’ souls, a level of revelation, the
possibility for inadequacy exists. In regard to the performance of mitzvos,
by contrast] since mitzvos express G-d’s Will and relate to the [Jew’s]
body which was chosen by G-d’s essence, they are of universal relevance [and are
observed] by all Jews.
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