The Mitzvah of Consoling Mourners at the Expense of Torah Study

Is there a mitzvah to console mourners, and does it override Torah study?

The mitzvah of consoling mourners is an act of kindness for both the living and the dead, and thus there is a great mitzvah to go and console. However, one should not cancel Torah study for this purpose, except if it is consolation that cannot be performed by others.

In the Gemara Sotah, page 14a: "Follow the Lord your God... The Holy One, blessed be He, consoled mourners, as it is written: 'And it came to pass after the death of Abraham, that God blessed Isaac his son,' so you too should console mourners."

This is also ruled by Rambam in the Laws of Mourning, Chapter 14, Halacha 1: "It is a positive commandment of the sages to visit the sick, console mourners, escort the dead, bring in the bride, accompany guests, and engage in all the needs of burial, to carry on the shoulder, walk before him, eulogize, dig, and bury, as well as to gladden the bride and groom and support them in all their needs. These are acts of kindness that have no measure. Although all these commandments are from the sages, they are included in 'Love your neighbor as yourself,' all things you want others to do for you, do for your brother in Torah and commandments."

In the Gemara Moed Katan, page 27b: "Rabbi Yehoshua ben Levi did not go to the house of mourning except for one who went without children, as it is written: 'Weep, weep for the one who goes, for he shall not return and see the land of his birth.'"

This proves that although the mitzvah of consoling mourners is an act of kindness, he did not go to console mourners because he was occupied with his study, and he only went when a person died without children, and it required great consolation that could not be performed by others, and therefore he canceled Torah study because of this. As explained in Moed Katan 9: a mitzvah that can be performed by others does not override Torah study.