Kevias Ittim Vs. the General Mitzva of Talmud Torah

Question

The basic mitzva of learning Torah can be fulfilled minimally with Kerias Shema. This comes from a Gemara in Menachos (99b) which goes through several conflicting interpretations of the verse in Yehoshua which says "והגית בו יומם ולילה"; "and you will/shall contemplate it day and night." The same Gemara records a machlokes about whether it is a mitzva to tell this to the lay people - so they'll feel like they're already worth something and perhaps be motivated to do more; or it is forbidden to tell them - because this knowledge might cause them to be even more lax than they already are. Shach (YD 246:1) rules in accordance with Rava, that it is a mitzva to inform people of this.

There is another Gemara (Shabbos 31a) which discusses things that we will all have to give an accounting for in the future, and one of the things is whether or not we set aside time for learning. In this vein the Tur and Shulchan Aruch rule (OC 155) that one ought to set aside time each day for learning Torah. This is known as kevias ittim.

Question: Is the halacha of kevias ittim an absolute obligation which is separate from one's general obligation to learn each day - the one that is technically fulfilled through the evening and morning kerias shema? Or is the only absolute obligation the general mitzva of talmud torah as it is delineated in Menachos, and the Gemara in Shabbos is simply telling us the proper way to live (a Pirkei Avos/darkei hamussar kind of thing)?

I am leaning toward the latter understanding. Some reasons: 1) If you still have to be kovea ittim then it seems a bit disingenuous for the Gemara to say that one is technically finished with his minimum obligation of talmud torah after the morning and evening kerias shema. 2) If kevias ittim is an absolute obligation then I would assume it has some basis in Tanach. As far as I know the only relevant pasuk is והגית בו יומם ולילה.

What do you think?

(Thanks to Double AA for suggesting I post this.)

Answer 1

In the comments, commenters focused on the Shitah of the Shulchan Aruch Harav, which can be summarized as Kevias Ittim being the same as the Mitzvah of Vehagisa Bo, but there being an additional Mitzvah to know the entire Torah.

Truthfully, many of the Poskim seem to equate these Mitzvos (Kevias Ittim and Vehagisa), based on Shulchan Aruch YD 246:1.

כל איש ישראל חייב בתלמוד תורה, בין עני בין עשיר, בין שלם בגופו בין בעל יסורים, בין בחור בין זקן גדול. אפילו עני המחזר על הפתחים, אפילו בעל אשה ובנים, חייב לקבוע לו זמן לתלמוד תורה ביום ובלילה, שנאמר: והגית בו יומם ולילה (יהושע א, ח). רמא: ובשעת הדחק, אפילו לא קרא רק קריאת שמע שחרית וערבית, לא ימושו מפיך (ישעיהו נט, כא) קרינן ביה (הגהות מיימוני פ"א וסמ"ג עשין י"ב).

This is cleared up by the Gra (YD 246:4), who says specifically that the this discussion of the Mitzvah of Talmud Torah relates directly to the question of Kavata Itim. This is also the simple assumption of many poskim (see Aruch Hashulchan YD 246:7 and compare to OC 156:2 as well). Note that the Rambam (Talmud Torah 1:8) learns the Chiyuv of Kevias Ittim from Vehagisa, which is the source of the Shulchan Aruch's Pesak.

One last point, however, is that the Aruch Hashulchan (YD 246:7 endnote) says a personal Chiddush that he thinks that the Gemara in Menachos refers to both a constant Chiyuv of Limud Hatorah, as well as Kevius Ittim (with the former applying only to learners, see OC 156:2), but the assumption is that Kerias Shema can technially cover both if such a Shas Hadechak arises.

In summary, the Mitzvah of Limud Hatorah that Shulchan Aruch (YD 246:1) quotes, based on the Rambam (TT 1:8) is the same as the Chiyuv to be Kovea Itim. Beshas Hadechak, according to Rema, this Mitzvah is covered by Keriyas Shema. The Aruch Hashulchan says a Chiddush whereby they are two separate Mitzvos, but would have little to no practical ramifications.

-- Somewhat related notes

Also, in a number of places, we see a single Passuk being required after Kerias Shema, which is based on that Rambam TT 1:8 (Lechem Mishneh there assumes that Rambam holds that Kerias Shema is not enough), however, Rema YD 246:1 does Pasken that Shema is enough.

The Chiyuv to learn Kol Hatorah Kulah may be additional to this or a specific part of this Mitzvah, see Igros Mosheh YD 4:37:3 for details on this Chiyuv. Please see comments to this answer as well.

I'm sure much has been written on this, and this is just a quick, simple overview, but if people have more substantial, specific answers, Mah Tov Umah Naim!