לזכות הרבנית מרת לאה ביילא בת אילנה וכל אשר לה לברכה והצלחה בכל מעשי ידיהם!!
The gemara says that one should learn one third Mikra, one third Mishna and one third Talmud. Asks the gemara - Do we know how long a person will live? So how is it possible to third one's learning? Answers the gemara that this means לוימי - for the day. Rashi explains that one's week should be thirded: Two days Mikra, two days Mishna, two days gemara.
Asks Tosfos - the gemara's question still applies - Does a person know how long he will live that would enable him to third his learning? Maybe he will die in the middle of the week and lose out on his thirds.
So Tosfos explains that EVERY DAY should be thirded. One third of the day Mikra, one third Mishna and one third Talmud.
OK - But maybe he will die in the middle of the day and won't get his equal thirds?
The Rogochover wrote on the margin of his gemara as follows:
תוד"ה [קידושין ל.] לא וכו' ונ"ל לפרש בכל יום ויום עצמו ישלש: וביום עצמו לא שייך זה דלתורה הוא שטח אחד כמו נקודה ואין מחלק. ולכך אמרינן בר"ה דף ו' דבכל יום עובר. וכן במילה וכ"מ ולא אמרינן בכל שעה. ועיי"ש בירושלמי שבועות פ"ג. וכן נ"מ לענין חמץ בפסח ועי' רפ"א דפסחים דף ד,ב. ועי' תוספות חגיגה גבי דיחוי.
Let us explain: The Rogochover [צ"פ קידושין עמ' קנ"ב] answered with an insight into our perception of time:
וביום עצמו לא שייך זה דלתורה הוא שטח אחד כמו נקודה ואין מחלק.
A day is ONE UNIT and can be broken up. So there is no halachic concern that in the middle of the day because the day is a solid, unbreakable נקודה.
Adds the Rogochover:
ולכך אמרינן בר"ה דף ו' דבכל יום עובר.
After three regalim one is עובר on בל תאחר EVERY DAY if he didn't bring a korban he was obligated to bring. Why every day and not every minute? Because a day is one unit.
וכן במילה וכ"מ ולא אמרינן בכל שעה.
So too, the Rambam says that EVERY DAY one doesn't have a Bris after his Bar Mitzva constitutes an aveira. Again - every DAY nd not every minute. A day is a unit.
ועי"ש .. בירושלמי שבועות פ"ג
In the Yerushalmi [Shavuos 3/7] it says that if one swore to consume a loaf of bread one a certain day and then burned it then according to Resh Lakish he receives lashes if he throws it into the sea. When does he receive lashes? It could be that since a day is one unit he receives lashes only at the end of the day.
וכן נ"מ לענין חמץ בפסח
When one has chametz in his possession on pesach - Is he עובר every second or every day?
ועי' רפ"א דפסחים דף ד,ב.
From Pesachim 4b it appears that he is עובר every second! Rashi writes [ד"ה שבעת] that אפילו שעה אחת בתוך השבעת ימים - even [owning chametz] one moment of the seven days constitutes an איסור.
ועי' תוספות חגיגה גבי דיחוי.
If we say that all of the days of Yom Tov are תשלומין for the first day of עלייה לרגל and he was lame and thus פטור the first day then he will be פטור for the rest of Yom Tov. Since he was פטור on the primary day then he is פטור on the תשלומין pay back day. According to Tosfos it is axiomatic that if one was unable to be עולה לרגל the first hour of Yom Tov because he was lame and was then healed, then he will be obligated the rest of the day. But according to the Rogochover it is not so clear because maybe a day is one unit and since for the first hour he was פטור he will be פטור for the whole unit.
We may add a thought based on the Rogochover - the Torah says to wear tefillin and to daven but doesn't tell us how often. Maybe once a year? Maybe once a lifetime? It makes sense that the obligation is to daven and lay tefillin every unit of time, namely daily. ואכמ"ל.
Note how the Rogochover took a seemingly "dry" halachic gemara about how to properly split up one's learning and showed how it is really teaching us how to view time.
