In the parashah This week's Torah portion (Vaetchanan – and I supplicated) features two fundamental mitzvot: the recitation of the Shema (the oneness of God) and Torah study. Both appear in the same verse (Deuteronomy 6:7): “And you shall speak of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up.” However, the timings for each of these mitzvot differ: the Shema is recited once in the morning and once at night, while the obligation to study Torah is constant, all day and all night.
It should seemingly be the other way around: Torah study is related to intellectual understanding, and within this, there are different levels and stages. Furthermore, there are different concepts within the Torah itself that correspond to different times of the day: the Written Torah should be studied during the day, the Oral Torah all day long, and at certain times of the year certain subjects are studied while others are not, etc. On the other hand, the central concept of reciting the Shema is the acceptance of the yoke of Heaven, a matter that should be constantly expressed in one's life. Jewish. Why, then, does the Torah assign opposite time limits to these two Mitzvot?
To understand this, we must analyze more deeply the meaning of reciting the Shema and studying Torah, and its spiritual effect. Reciting the Shema consists of declaring God's sovereignty over the world, like the letters of the word. ejad (one, in Hebrew) themselves indicate, to make the Aleph reign (א - alufó shel Olám – the lord of the world) in the Jet (ח - seven heavens and earth) and in the Dalet (ד - four directions of the world). That is why the mitzvah of reciting the Shema is divided into night and morning, to instill the oneness of God in the night and in the morning, that is, in the different aspects of a person's life and the world in general.
On the other hand, the Torah is not contained within the world's definitions. The Torah is, essentially, superior to the world, and even when it addresses material matters (since it defines the mitzvot, the vast majority of which deal with material things, such as wool tzitzit, leather tefillin, etc.), it remains superior to the world. Therefore, the obligation to study it is constant, transcending the barriers of time.
It is precisely from the Torah, which transcends the material world, that the Jewish He can draw strength to overcome that same world and the society that surrounds him.