Going back a long way, Gedolei Yisrael have often traveled to recuperation spots to replenish their strength for avodas hakodesh. In recent centuries, as physical weakness has become more widespread throughout the world, the institution of bein hazmanim took root. Nowadays, even the most eminent Gedolei Yisrael sometimes feel the need for a rest.
There is an incredible letter written by the Chazon Ish (Kovetz Igros, letter 35) where he expresses that sometimes there is a need to take a break. He writes:
דע לך יקירי שאין כאן לא חטא ולא אשמה מחוקי הטבע להתעייף ואין ראוי לזלזל בחוקי הטבע, ולכן חובתך להפסיק לימודך לגמרי על משך שתי שבועות ותרבה בכלכלה ומזון מבריא ולהוסיף על השינה והטיול ועוד מעניני הבטלה ... ואשריך שעמלת בתורה ותשת כוחך עליה!
“Know, my dear, that there is no sin and no guilt here from the laws of nature in becoming tired, and one should not belittle the laws of nature. It is therefore your obligation to stop your learning entirely for two weeks, to eat more, to increase nourishing food, to add to your sleep and walking, and to pursue other matters of rest … Fortunate are you that you have toiled in Torah and exhausted your strength upon it!”
The Medrash Shmuel on Avos (R’ Shmuel di Uzida, Perek 2, Mishnah 14 - cited in Yosef Ometz, pg. 60) explains the Mishnah of: “וכל מעשיך יהיו לשם שמים” – All your deeds should be for the sake of Heaven” based on a pasuk that Dovid HaMelech writes in Tehillim (119:45). Dovid HaMelech writes: “ואתהלכה ברחבה כי פקדיך דרשתי” - ” And I shall walk in wide-open spaces, for I have sought Your commandments.”
The Medrash Shmuel explains that Dovid HaMelech is saying: כלומר לטייל ברחבה – “לפי שפקודך דרשתי וחליש דעתאי מן הגרסא ולזה אני הולך לטייל” “Sometimes I walk outdoors in wide-open spaces because I have sought Your commandments — my mind is spent from learning Torah, and I go on a walk to help restore it.”
Rav Shach, at the beginning of summer zeman, Rosh Chodesh Iyar 5752 (Machsheves Musar Torah, pg. 454) explained the idea of bein hazmanim with a Rashi in Vayikra (1:10). The pasuk says - ואם מן הצאן. Rashi explains that the ‘vav’ comes to connect this pasuk to the previous inyan. Rashi then asks: If the ‘vav’ is coming to connect this pasuk to the previous inyan, why did the Torah make an interruption? Rashi answers: “ליתן ריוח למשה להתבונן בין פרשה לפרשה” — “to give Moshe space to reflect between each section.” We see that sometimes a break is necessary even for someone like Moshe Rabbeinu.
The Zman of Bein Hazmanim
R’ Shach in his introduction to Avi Ezri on Kodshim testifies about himself that most of his chiddushim on that seder were composed during bein hazmanim. Throughout the regular zman he was fully committed to the yeshivah’s schedule of learning Nashim and Nezikin, however, during bein hazmanim he had time to learn Kodshim.
The sefer Kibudah Shel Torah writes that we see from this conduct of R’ Shach that bein hazmanim is not a gap between zmanim but is itself a zman beinayim - a zman in its own right, and just like there is a summer and winter zman, there is a zman of bein hazmanim.
Rav Yitzchak Pinchas Goldwasser explained the implication: The very name “bein hazmanim” suggests that the yeshivah schedule has lapsed — therefore, we must call it a zman beinayim to remove this impression.
My Rosh Yeshivah R’ Tzvi Kaplan shlita, when talking about when bein hazmanim was scheduled to start, would always say “tomorrow, starts the zman of bein hazmanim.”
Rav Chaim Shmuelevitz pushed the argument further and said it should be called “bein hachaim” — between the living — not “bein hazmanim,” since Torah is life itself, and when one interrupts life, he is “between life.”
There is a famous story, that at one of the Va’ad HaYeshivos gatherings, a certain rav got up and declared that Torah is “החמצן של החיים” – “the oxygen of life”, therefore, we must do all we can to protect the yeshivos. Rav Boruch Ber Leibowitz who was there, immediately rose and corrected him: “תורה אינה החמצן של החיים, תורה היא החיים בעצמם” — “Torah is not the oxygen of life. Torah is life itself.” This supplements the above very beautifully.
“Toiling in it Day and Night” – והגית בו יומם ולילה
The common thread that unites every gadol and tzaddik across the generations is that they seized every free moment during vacation for Torah — to the point that there was no discernible difference between the regular zman and bein hazmanim, besides for the fact that they were learning in a different beis hamedrash.
Birchas Shmuel: Rav Reuven Grozovsky testified about his father-in-law, the Birchas Shmuel (in the introduction to Birchas Shmuel, Vol. 2): That he cared for his health solely as a means of keeping his mind clear and sharp for genuine Torah chiddushim. He measured his wellbeing by one standard: the clarity of his thinking. When he traveled to a summer resort, the way he would test if it was a suitable location or not, was based on one thing — could he understand there the sugya he had been working on for many years or not.
Brisker Rav: The story goes that one time the Brisker Rav met the Birchas Shmuel at a holiday resort. They were both taking a walk enjoying the fresh air, and the Birchas Shmuel remarked: “There is good air here.” The Brisker Rav turned to him: “Since when does the Rav know whether the air is good or not?” The Birchas Shmuel replied: “Since I clearly understood what we were just discussing in our learning — that proves the air here is good, as good air helps sharpen the mind and makes it easier to understand Torah.” We find this idea in Megillah (28b) where the Gemara teaches: “שמעתא בעא צילותא כיומא דאסתנא” — “Learning requires a clear mind, like a clear winters day.”
Rav Eliezer Yehuda Finkel: Rav Eliezer Yehuda Finkel had a kabbalah that he took upon himself to complete Shas once a year. Whatever he could not finish during the zman — due to the demands of running the yeshivah — he completed during bein hazmanim.
Rav Nosson Tzvi Finkel: When Rav Nosson Tzvi Finkel was on vacation, he was entirely immersed in Torah. His son-in-law, Rav Shimshon Bloch, related: Two months before Rav Nosson Tzvi’s passing, they traveled during bein hazmanim to the Telz-Stone neighborhood near Yerushalayim. The moment they arrived, Rav Nosson Tzvi reached for a Gemara. He was so weak he could barely utter a word. He asked Rav Shimshon to read aloud while he followed every word with his finger through the Gemara and the Rishonim. Despite severe headaches, physical suffering, and financial pressures bearing down on him, he was immersed in the sugya of tashlumei terumah in Maseches Pesachim — and it was evident to all that only Torah calmed him and brought him joy. (B’chol Nafshecha, pg. 452)
An avreich recalled seeing Rav Nosson Tzvi during bein hazmanim of Av 5747, boarding a bus together with Rav Yorman, Rav Yerachmiel Chassid, and other distinguished avreichim, heading towards Be’er Sheva. The avreich was puzzled and asked what was in Be’er Sheva. They answered: They were going for several days to receive Torah from Rav Chaim Kamil zt”l.
Rav Shmuel HaLevi Wosner: The Ba’al Shevet HaLevi, Rav Shmuel HaLevi Wosner traveled abroad every year for health reasons — to Switzerland or Austria. For decades he stayed at Yeshivas Luzern which at the time was headed by Rav Yitzchak Kopelman, and he stayed in an apartment near Rav Kopelman’s home. Numerous Teshuvos in Shevet HaLevi and in other seforim were composed during those stays in Obernahe near Luzern (אוברנאו ע''י לוצרן).
The earliest dated Teshuvah written there appears in Shu”t Shevet HaLevi (Vol. 3, O.C. siman 26), Rav Wosner writes: “ר''ח אלול תשל''ד, לפ''ק פה אוברנאו ע''י לוצרן יצ''ו ... מעט לפני נסיעתי לחו''ל לנוח קצת קבלתי מכתבו והריני משיב אע''פ שאני מחוסר ספרים” – Rosh Chodesh Elul 5734, written in the city of Obernahe near Luzern… a little before my trip abroad to rest, your letter reached me, and I respond — even though I am without seforim.” A similar notation appears in Shu”t Shevet HaLevi (Vol. 4, siman 161) where Rav Wosner writes: “יום ג' פרשת ראה תשל''ז פה אוברנאו ע''י לוצרן יצ''ו... כאשר נסעתי קצת לחו''ל לנוח מטרדותי באה לידי מכתבו ואשיב בקיצור כי אני בלי ספרים הנצרכים” – Tuesday, Parshas Re’eh, 5737, written in the city of Obernahe near Luzern … having traveled abroad briefly to rest from my burdens, your letter arrived and I will respond briefly, as I lack the necessary seforim.”
He also responded to Rav Shmuel Eliezer Stern (Hatzolas Nefashos, pg. 64) from Obernahe during the Three Weeks of 5750. Rav Wosner writes: “יום ה' פ' פנחס בין המצרים תש''נ לפ''ק פה אוברנאו יצ''ו ... ומפה הריני משיב עכ''פ בקצרה כי רבים השואלים והספרים מועטים” – Thursday, Parshas Pinchas, Bein HaMetzorim 5750, here in the city of Obernahe … From here I respond in short, as I have many questions to answer, and only a few seforim.”
The latest Teshuvah R’ Wosner wrote from Luzern was to Rav Shmuel Koritz (Otzros HaShabbos, pg. 486), he wrote: “יום ב' ראה תשנ''ג לפ''ק פה אוברנאו - ע''י לוצרן יצ''ו” – Monday, Parshas Re’eh, 5753, here in the city of Obernahe near Luzern”
In his final years, two talmidim — Rav Dov and Rav Binyamin Strah of London — organized his annual vacation in Switzerland or Austria. Even in his old age, when those close to him worried for his health, he refused to forgo the trip, saying it strengthened his avodas Hashem. In his final year — Tammuz 5774, nine months before his passing on 15 Nissan 5775 — he was in Austria, and his family made sure that he had an accompanying doctor to come with him on the flight.
In 5770, at his farewell words before departing, he declared that the vacation was not even in the category of ביטולה זהו קיומה — suspension that itself constitutes preservation — since all his regular sedorim continued uninterrupted; only his location changed. Those close to him confirmed: his schedule during vacation was identical to his schedule at home. Throughout the year he walked his doctor-prescribed daily route through the Zichron Meir neighborhood of Bnei Brak; during vacation, that same walk, at the same time, simply took place in Switzerland or Austria.
At the resort he learned all day, gave shiurim as usual, and davened with deliberateness. During the Three Weeks he recited Tikkun Chatzos at midday — in accordance with Hungarian custom — with a large public gathering even while away.
“It Is Our lifeline” – כי הם חיינו
Rav Moshe Chevroni wrote a letter (Shilhei DeKyta, siman 7) about the gravity of bitul Torah during bein hazmanim. Chazal teach that one who makes Torah ittim — who learns at designated times but not at others — has violated his bris [covenant] with Hashem. The covenant of Torah is constant and unconditional; fragmenting it constitutes haforas bris.
The Biala Rebbe in a chizuk shmooze that he once gave during bein hazmanim (Mevaser Tov, pg. 242) cited the Rambam (Hilchos Talmud Torah 1:8): “כל איש מישראל חייב בתלמוד תורה ... בין בחור בין זקן גדול שהיה שתשש כחו” — “Every Jewish man is obligated in Torah study… whether a young man or an elder whose strength has diminished.” We see that the obligation to learn Torah applies in all times and places, and even if one is weak and in the category of tashash kocho — diminished strength, he is still obligated to learn. The reason is: “כי הם חיינו” — “for it is our life.” Torah for Klal Yisrael is like what water is to fish (like R’ Akiva told Papus, Berachos 61b), and if we take ourselves away from it even for a few seconds, we our cutting off our life source.
Rav Nosson Meir Wachtfogel, the mashgiach of Yeshivas Lakewood would say (printed in Kovetz Sichos) that one must not permit bitul Torah during bein hazmanim — for Elul comes immediately after, and how can one enter the gravity of din from a state of idleness?
Rav Michal Yehuda Lefkovitz likewise addressed this at length (Darkei HaChaim pg. 257), declaring that there is simply no justification for bitul Torah during bein hazmanim.
The Steipler Gaon likewise stated (Peninei Rabbeinu HaKoheles Yaakov, Vol. 1, pg. 10): Some bochurim imagine that bein hazmanim is hefker — a free-for-all in which they are exempt from learning Torah. This is simply an error. There is no time that exempts a person from the obligation to learn Torah when he is capable of doing so.
Rav Asher Arieli in a chizuk shmooze given at Mir Yeshiva before Tisha B’Av (printed in the kuntros “Dibru Al Lev Yerushalayim” and in the kovetz “Benesivos HaHalachah” Vol. 44, pg. 228) applied to bein hazmanim the language of the Gemara (Chagigah 5b): “כיון שגלו ישראל ממקומן אין לך ביטול תורה גדול מזה” — “Since Yisrael was exiled from its place, there is no greater bitul Torah than that.” During bein hazmanim, one is likewise in a kind of “exile” from the natural home of Torah — the yeshiva — and this structural displacement causes bitul Torah. At the same time, Rav Arieli stressed the inverse opportunity: Bein hazmanim is precisely the time each person can learn what his heart desires and at his own pace. Those who find yeshivah shiurim too fast can learn more slowly; those who find them too slow can learn with a different chavrusa — seizing entre masechtos and seforim at whatever pace suits one best.
