Interuppted Beracha On Torah

Continuing on the theme of birchat haTorah.  Tosfos Berachos (11b) ד"ה שכבר brings Rabbenu Tam holds that birchat haTorah covers one’s learning through the entire day and one only becomes obligated again the following morning.  In his view, birchat haTorah is viewed like any other birchat hashachar that is appraise on creation which is recited once a day.  Such a viewpoint would seem to be reflected in the Rambam, who brings the obligation of birchat haTorah not in the Laws of Talmud Torah, rather in the Laws of Tefillah Ch. 5 in the context of birchat haTorah.  The Shulchan Aruch follows this order as well as well and brings it in the context of birchat hashachar albeit in its own siman, #47.  Based upon his understanding, he holds even if a person had an interruption from his learning throughout the day such as working, sleeping etc. there still is no need to say a new beracha for it only needs to be recited once a day. 

On the other hand, Tosfos and the Rosh disagree with Rabbenu Tam and hold if there is an interruption, then one will have to make a new birchat haTorah.  Based upon this, Tosfos is bothered why one doesn’t say a new birchat haTorah after returning from work?  He says: וי"ל דשאני תורה שאינו מייאש דעתו דכל שעה אדם מחוייב ללמוד דכתיב והגית בו יומם ולילה והוי כמו יושב כל היום בלא הפסק. 

The explanation of Tosfos is cited in Shulchan Aruch in sif 10.  By citing the explanation of Tosfos, it would seem the Shulchan Aruch is not like Rabbenu Tom. In sif 11 the Shulchan Aruch rules (at least based upon מנהג,) that if one sleeps in the day, they don’t need to say a new beracha.  This seems to be like Rabbenu Tam; a contradiction!?  In the Beis Yosef it is clear that the peshat is that we are not sure that sleeping is considered a significant הפסק from the beracha in combination with Rabbenu Tam who holds there is no beracha, its best to avoid saying a new beracha.  However, then it becomes difficult to understand why he rules in sif 12 that if one slept in the night and arose before the next day you do say a new beracha; why, it should be the same as sleeping in the day?  You have to say that sleeping at night is considered for sure a הפסק; it’s considered more of a קביעות than sleeping in the day.

 The Magen Avrohom understands sif 10 to mean that working isn’t considered a break from the beracha only if one plans on actually returning to one’s learning later in the day.  The Taz disagrees and holds the peshat is one is never considered separated from Torah, even if they didn’t actually plan on returning to their learning later on.  According to the Magan Avrohom our explanation makes sense, but according to the Taz, there is no הפסק from learning, so even when sleeping at night why should one have to say a new beracha?  It would seem even the Taz agrees its possible for there to be a הפסק between one’s beracha and learning; hence sleep at night will make a person obligated in a new beracha.  He just argues on the Magen Avrohom and assumes a person is always considered to be attached to learning throughout the day even if he doesn’t have intent to continue learning, for a person’s desire is to be able to learn.  However, when a person is sleeping in a manner of קביעות, he would also agree it is considered a הפסק and one must say a new beracha.