“Since he has already fulfilled his obligation through Ahavah Rabbah - until here, therefore let us say all of them. In the Jerusalem Talmud, there is this statement that we say: he has already fulfilled his obligation through Ahavah Rabbah, and that is only if he studied immediately afterward. The meaning is: right away, he learned immediately in that place. Rabbi Yitzchak was asked: In a case like ours, where we do not study immediately after the morning prayer because we are occupied, and we go without studying until the middle of the day or later, why do we not recite the blessing over Torah again when we begin to study? Ri answered that we do not rule in accordance with that Jerusalem Talmud, since our Gemara did not say this, and there is no need to study immediately. Furthermore, even according to the Jerusalem Talmud, this applies specifically to Ahavah Rabbah, which is not primarily a blessing for the blessing over Torah, since the main purpose of Ahavah Rabbah was established for the recitation of Shema. Therefore, through it, one is not exempt from the blessing of Torah unless he studies immediately, and also does not divert his attention. But the blessing of “Who chose us” and the blessing of “to engage in words of Torah,” which are the primary blessings over Torah, exempt him for the entire day. And if you ask: How is this different from sukkah, where one must recite the blessing ‘to sit in the sukkah’ for each and every meal? It may be answered that Torah is different, because a person does not remove his mind from it, since at every moment a person is obligated to study, as it is written, ‘You shall meditate upon it day and night.’ Therefore, it is as though he is sitting all day without interruption. But eating in the sukkah has a fixed time. And if you ask: Why do we not recite a blessing ‘to sleep in the sukkah’? It may be answered that the blessing over eating, in which we recite ‘to sit in the sukkah,’ exempts him. Alternatively, it is because perhaps he will not fall asleep, and it would be a blessing in vain, since it is not in his power to sleep whenever he wishes. And Rabbeinu Tam would say that when a person gets up from his bed at night, in the morning, to study, he does not need to recite the blessing over Torah, because the blessing over Torah from the previous morning exempts him until the next morning. But this does not appear correct. And the French Jews were accustomed to say verses and the Priestly Blessing, and also ‘These are the things that have no fixed measure,’ which is a Mishnah, and ‘These are the things whose fruits a person enjoys…,’ which is a baraita, because of the Jerusalem Talmud, which requires that one study immediately afterward. But this is not necessary, as I have already written.”