Standing on the threshold of the bein hazmanim, HaRav Shlomo begins his address thus: It is clear that we require advance planning. If we arrive at these days without preparation, without understanding their nature and their purpose, we are likely to miss out on their countless opportunities and lose the diamonds that they offer. Needless to say, these days, presenting an exit from the normal routine, are liable to forfeit their purpose and lead, chas vesholom, to a decline instead of an ascent.
Maran, the Steipler, used to ask: Given that one feels that he needs respite and quiet so that he can continue to apply himself all the better to his future study, what is the difference between the period of those days within the study session and the bein hazmanim intersession?
If indeed, one feels the need to refresh himself during the routine days, were it advisable that he plod on nonetheless without progress or taking a break to recharge? Surely no! One who feels he must rest, whether it be during the regular period of study or during the intersession, must find the time to do so, so that he continue afterwards to resume his study invigorated.
But on the other hand, if one does not feel the need for a rest or break, what is the difference between one time or the other? Does the period of intersession provide a free pass of respite from study? A carte blanche from study altogether even if he does not feel the need for it?
Again, the answer is certainly - not!. One who does not feel that need is surely obligated to carry on, during bein hazmanim as not, just like his obligation during the zman itself! And if this is so, what, indeed, is the difference between one period and the other?
The answer is very simple: During the zman, a talmid or avreich is tied down to the study curriculum which the group has decided upon, which dictates which tractate is being studied and at what pace. And for this very reason, an intersession is set aside so that each one can study what especially interests him, especially those outside subjects beyond the regular system, be it, for example, Seder Zeroim or Taharos, whatever he is attracted to.
Rejuvenation: this means when a Torah student can modify his study routine by studying other subjects which are beyond the scope of his usual routine, and rededication is when he returns to his former routine in the established schedule, having cleared his mind through different study.
This, and many other opportunities, was elaborated upon by the Steipler to illustrated the idea of renewal and rejuvenation which is called for at times.
When a Torah student goes off for vacation without opening a gemara for a whole month, it may seem superficially that when he returns to the study bench, he has renewed himself, but in reality, the very opposite true.
If a ben Torah goes on vacation from Torah, chas vesholom, he is exemplifying the teaching that "if you abandon me [the Torah] one day — I will distance myself from you two days."
This holds true for one who leaves the gemara for one extra hour, will have lost two. So what can we say about one who distances himself from study for a whole month? That he will have lost two whole months?!
