Charliehall: “I don’t know why it would be. There is a lot of other torah that can be learned: Chumash, Nach, Ketuvim, Machshevah, Midrash….all fulfill the mitzvah of talmud torah.”
This statement explains to me why you/your circles do not grasp the greatness of Rishonim/Talmidic sages; and have difficulty comprehending the “Pinimiyus”/spiritual essence of Judaism.
Let me explain, in the Chareidi outlook of Judaism, one of the most central and core beliefs are that the mitzvah of Talmud Torah is very different than all other mitzvah obligations. The Chareidim believe that Torah [Chumash and Talmud] is a spiritual entity which God has [Kaviyachol]imparted part of Himself into, thereby creating this spiritual entity of Torah.
One of the many sources for this belief [which include the Zohar and numerous midrashim] is from the Pasuk in Devorim: “V’atem H’dveikim B’Hashem Elokeichem Chaim Kulchem Hayom”-the midrash questions how can we actually connect with God and become eternal like Him, isn’t God an essence of fire like the posuk says “Eish Ochla Hu”? Answers the midrash, through connecting ourselves to the entity of Torah by learning and supporting its learning we are actually connecting with God Himself through this medium, as the Torah is also an essence of fire like God Himself [since God has imparted Himself into it Kaviyochol]as the Posuk says “Divarei K’eish Ni’um Hashem” and “Ner Mitzvah V’Torah Ohr”. So, by learning Torah (or supporting learning) we become actually part of this entity ourselves and then we are also transformed to become this essence of spiritual fire, as stated in Gemorah Chagiga that the Fire of Gehinnom cannot consume a Talmid Chochom since he is also an essence of fire through the Torah which became an actual part of him through him learning it. This is what the posuk means when it states “Chaim Kulchem Hayom”.
This understanding of Torah and its learning is also conveyed to us in the Zohar which states “God, the Torah, and Yisroel are One”-meaning one spiritual entity, which happens only through Jews actual studying the Torah and connecting with/becoming part of its spiritual entity. Similarly, the Midrash consistently refers to the Torah as an independent spiritual creation (not merely a compilation of laws), like the famous midrash which says that Torah was “created” before the world was created, and numerous other midrashim and Gemoras.
Therefore the Chareidim believe that the obligation to study Torah is in order for us to connect with God himself through this medium of Torah. Obviously, this is very different from other mitzvos, which the purpose of fulfilling them is merely to do God’s will, but not to actually connect with Him. It is for this very reason, why Charedim believe that the more sweat and toil that is exerted while learning, will greatly enhance and intensify this mitzvah of Talmud Torah, since by the act of toiling over the Gemora one connects himself even deeper to the entity of Torah and then God himself. [The midrash Mishlei says its an obligation to master the knowledge of all the written Gemorah of at least two sedarim, including many parts which are unrelated to halacha].
So therefore there is plenty reason for opting to learn Gemorah over Midrash/Chumash even if unrelated to halacha, since there is much more intense concentration needed to learn Gemoah, and hence more deeper connection to the Torah, which is the real purpose of this unique mitzvah. The Chareidim actually experience and feel this spiritual meaning and elevation when studying (or supporting Torah) as a result of their belief in it.
From understanding this concept, one may then come to realize the greatness of the Rishonim and previous Gedolim; who even after acquiring the knowledge to pasken Halachos, have then went on to continue to learn the whole Sha”s hundred of times in order for them to master literally seeing before their eyes the whole Talmud in their minds. Their understanding was, that the more one acquaints himself with the words of the Talmud, then the more he becomes a part of the Torah, and the more he becomes a living connection with God himself. [This is what the Gemorah means when it states “one cannot compare one who has learned Sha”s one hundred times, to one who has learned it one hundred and one times”; meaning that even though both may be similarly knowledgeable in paskening halachos, still one who has learned sha”s an extra time is more familiar/acquainted with the actual words of the talmud so therefore the Torah has been more imparted on him than it has been imparted on the other person.