(1) יששכר חמר גרם means ISSACHAR IS A BONY ASS — he bears the yoke of the Torah (i.e. obligations) like a strong ass upon which may be placed a heavy load (Genesis Rabbah 99:9).
(א) זְבוּלֵן לְחוֹף יַמִּים. קָדָם זְבוּלֻן לְיִשָּׂשׂכָר. וְלָמָּה, שֶׁזְּבוּלֻן עוֹסֵק בִּפְרַקְמַטְיָה, וְיִשָּׂשׂכָר עוֹסֵק בַּתּוֹרָה. עָשׂוּ שֻׁתָּפוּת בֵּינֵיהֶם שֶׁיְּהֵא פְּרַקְמַטְיָה שֶׁל זְבוּלֻן לְיִשָּׂשׂכָר, שֶׁכֵּן מֹשֶׁה בֵּרֲכָן, שְׂמַח זְבוּלֻן בְּצֵאתֶךָ וְיִשָּׂשׂכָר בְּאֹהָלֶיךָ (דברים לג, יח), שְׂמַח זְבוּלֻן בְּצֵאתְךָ לִפְרַקְמַטְיָא מִשּׁוּם דְּיִשָּׂשׂכָר בְּאֹהָלֶיךָ עוֹסֵק בַּתּוֹרָה. לָמָּה, עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ (משלי ג, יח). לְפִיכָךְ הִקְדִּים זְבוּלֻן לְיִשָּׂשׂכָר, שֶׁאִלְמָלֵא זְבוּלֻן, לֹא עָסַק יִשָּׂשׂכָר בַּתּוֹרָה. וּמִתּוֹךְ שֶׁנִּתְיַחֵד יִשָּׂשׂכָר בַּתּוֹרָה וְלֹא עָסַק בִּפְרַקְמַטְיָא וְלֹא הָיָה לוֹ עָמַל בְּדָבָר אַחֵר, לְפִיכָךְ כָּתוּב בּוֹ, וּמִבְּנֵי יִשָּׂשׂכָר יוֹדְעֵי בִינָה לָעִתִּים (דה״א יב, לג).
(ב) יִשָּׂשׂכָר חֲמֹר גָּרֶם, יִשָּׂשׂכָר נוֹתֵן עַצְמוֹ עַל הַתּוֹרָה כַּחֲמוֹר לְמַשּׂוי, וּזְבוּלֻן מֵבִיא בָאֳנִיּוֹת הַסְּחוֹרָה. רֹבֵץ בֵּין הַמִּשְׁפְּתָיִם, אֵלּוּ הַתַּלְמִידִים שֶׁלּוֹ שֶׁמַּרְבִּיצִין תּוֹרָה בְּאֶרֶץ יִשְׂרָאֵל לִפְנֵי חֲכָמִים, שֶׁנֶּאֱמַר: אִם תִּשְׁכְּבוּן בֵּין שְׁפַתָּיִם כַּנְפֵי יוֹנָה נֶחְפָּה בַכֶּסֶף וְגוֹ' (תהלים סח, יד). וַיַּרְא מְנֻחָה, זוֹ תוֹרָה, שֶׁנֶּאֱמַר: יָגַעְתִּי בְּאַנְחָתִי וּמְנוּחָה לֹא מָצָאתִי (ירמיה מה, ג). כִּי טוֹב, זוֹ תוֹרָה, שֶׁנֶּאֱמַר: כִּי לֶקַח טוֹב נָתַתִּי לָכֶם (משלי ד, ב). וַיֵּט שִׁכְמוֹ לִסְבֹּל, עֻלָּהּ שֶׁל תּוֹרָה. וַיְהִי לְמַס עֹבֵד. מַס, זוֹ הֲלָכָה. כְּשֶׁהָיוּ טוֹעִין, הָיוּ שׁוֹאֲלִין וּמְבַקְשִׁין מִיָּדָן, שֶׁנֶּאֱמַר: וְשָׂרַי בְּיִשָׂשׂכָר עִם דְּבֹרָה וְיִשָּׂשׂכָר כֵּן בָּרָק, בָּעֵמֶק (שופטים ה, טו), בְּעָמְקָהּ שֶׁל הֲלָכָה, שֻׁלַּח בְּרַגְלָיו.
(1) Zebulun shall dwell at the shore of the sea (Gen. 49:13). Zebulun was mentioned before Issachar even though Issachar was the elder. Why? Zebulun was engaged in commercial activity, while Issachar devoted himself to the study of the Torah, and they had agreed that Zebulun’s earnings would be shared by Issachar. That is why Moses blessed them: Rejoice, Zebulun, in thy going out, and Issachar in thy tents (Deut. 33:18). Rejoice, Zebulun, in going about to do business, for Issachar is in your tents studying the Torah. Why should he rejoice? Because the Torah is a tree of life to them that lay hold upon her, and happy is everyone that holdeth her fast (Prov. 3:8). Therefore Zebulun preceded Issachar. If it had not been for Zebulun, Issachar could not have studied the Torah. Since Issachar engaged exclusively in the study of the Torah, and was not concerned with business nor did any kind of work, it is written about him: And the children of Issachar, men that had understanding of the times (I Chron. 12:33).
(2) Issachar is a large-boned ass (Gen. 49:14). That is, he bears the yoke of the Torah like an ass that bears its load, while Zebulun brings his wares in ships. Crouching down between the sheepfolds (ibid.). This refers to his disciples, who spread the knowledge of the Torah before the wise throughout the land, as it is said: When ye lie among the sheepfolds, the wings of the dove are covered with silver (Ps. 68:14). For he saw a resting place that it was good (Gen. 49:15). This refers to the Torah, as it is said: I am weary with my groaning, and I find no rest (Jer. 45:3). That it was good alludes to the Torah, since it is said: For I give you good doctrine (Prov. 4:2). And he bowed his shoulders to bear (Gen. 49:15) the yoke of the Torah. And he became a servant under task-work (ibid.). Task-work refers to the law. Whenever the people erred in the law, they would seek a decision from him, as is said: And the princes of Issachar were with Deborah; as was Issachar, so was Barak; into the depth they rushed forth at his feet (Judg. 5:15); for he would search deeply into the law.
Image by Sara Lefton/Bim Bam
Inspired by our JEDLAB discussion of modern Issachar-Zevulon partnerships
(יז) רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, אִם אֵין תּוֹרָה, אֵין דֶּרֶךְ אֶרֶץ. אִם אֵין דֶּרֶךְ אֶרֶץ, אֵין תּוֹרָה. אִם אֵין חָכְמָה, אֵין יִרְאָה. אִם אֵין יִרְאָה, אֵין חָכְמָה. אִם אֵין בִּינָה, אֵין דַּעַת. אִם אֵין דַּעַת, אֵין בִּינָה. אִם אֵין קֶמַח, אֵין תּוֹרָה. אִם אֵין תּוֹרָה, אֵין קֶמַח. הוּא הָיָה אוֹמֵר, כָּל שֶׁחָכְמָתוֹ מְרֻבָּה מִמַּעֲשָׂיו, לְמַה הוּא דוֹמֶה, לְאִילָן שֶׁעֲנָפָיו מְרֻבִּין וְשָׁרָשָׁיו מֻעָטִין, וְהָרוּחַ בָּאָה וְעוֹקַרְתּוֹ וְהוֹפַכְתּוֹ עַל פָּנָיו, שֶׁנֶּאֱמַר (ירמיה יז) וְהָיָה כְּעַרְעָר בָּעֲרָבָה וְלֹא יִרְאֶה כִּי יָבוֹא טוֹב וְשָׁכַן חֲרֵרִים בַּמִּדְבָּר אֶרֶץ מְלֵחָה וְלֹא תֵשֵׁב. אֲבָל כָּל שֶׁמַּעֲשָׂיו מְרֻבִּין מֵחָכְמָתוֹ, לְמַה הוּא דוֹמֶה, לְאִילָן שֶׁעֲנָפָיו מֻעָטִין וְשָׁרָשָׁיו מְרֻבִּין, שֶׁאֲפִלּוּ כָל הָרוּחוֹת שֶׁבָּעוֹלָם בָּאוֹת וְנוֹשְׁבוֹת בּוֹ אֵין מְזִיזִין אוֹתוֹ מִמְּקוֹמוֹ, שֶׁנֶּאֱמַר (שם) וְהָיָה כְּעֵץ שָׁתוּל עַל מַיִם וְעַל יוּבַל יְשַׁלַּח שָׁרָשָׁיו וְלֹא יִרְאֶה כִּי יָבֹא חֹם, וְהָיָה עָלֵהוּ רַעֲנָן, וּבִשְׁנַת בַּצֹּרֶת לֹא יִדְאָג, וְלֹא יָמִישׁ מֵעֲשׂוֹת פֶּרִי:
(17) Rabbi Elazar ben Azariah says: If there is no Torah, there is no worldly occupation; if there is no worldly occupation, there is no Torah. If there is no wisdom, there is no fear; if there is no fear, there is no wisdom. If there is no understanding, there is no knowledge; if there is no knowledge, there is no understanding. If there is no flour, there is no Torah; if there is no Torah, there is no flour. He would say: Anyone whose wisdom exceeds his deeds, to what is he compared? To a tree whose branches are many but whose roots are few; and the wind comes and uproots it and turns it upside down; as it is said; "And he shall be like a lonely juniper tree in the wasteland and shall not see when good comes, but shall inhabit the parched places of the wilderness, a salty land that is uninhabitable." (Jeremiah 17:6). But one whose deeds exceed his wisdom, what is he like? Like a tree whose branches are few but whose roots are many; since even if all the winds of the world come and blow upon it, they do not move it from its place, as it is said; "He shall be like a tree planted by the waters, and spreads out its roots by the river, and shall not perceive when heat comes, but its leaf shall remain fresh; and it will not be troubled in the year of drought, nor will it cease to bear fruit." (Jeremiah 17:8).
Shlomo Yitzchaki (Hebrew: רבי שלמה יצחקי) 22 February 1040 – 13 July 1105, today generally known by the acronym Rashi (Hebrew: רש"י, RAbbi SHlomo Itzhaki), was a medieval French rabbi and author of a comprehensive commentary on the Talmud and commentary on the Tanakh. Acclaimed for his ability to present the basic meaning of the text in a concise and lucid fashion, Rashi appeals to both learned scholars and beginner students, and his works remain a centerpiece of contemporary Jewish study.
https://en.m.wikipedia.org/wiki/Rashi
Rashi's commentary alludes to the partnerships we see throughout Jewish history where a wealthy business owner without the time to devote to Torah study would support a Torah scholar, thus allowing them to learn full-time
Rabbi Moshe Feinstein writes in his responsa that the Yissachar-Zevulun arrangement is a unique one. Usually, when one enables another person to do a mitzvah, the one who fulfills the mitzvah gets the complete reward, and the one who enabled him to do it receives a separate reward (the reward reserved for one who helps another do a mitzvah). In this arrangement, however, the benefactor actually gets the same reward as the one who himself studied Torah. This is a kindness of G‑d, to enable people who would otherwise not be able to master the study of Torah. Through this mitzvah of supporting a Torah scholar, they too can obtain the tremendous reward for Torah study.
Due to its unique nature, Rabbi Feinstein listed special rules for this arrangement. They are:
1. The arrangement must be verbalized before its commencement.
2. The arrangement is effective only if the benefactor gives half of his income to the Torah scholar, and the Torah scholar agrees to give half of his reward to the benefactor. Anything less than this is considered underappreciation (of the value of the Torah or the significance of supporting it), and this disqualifies the arrangement.
Nevertheless, Rabbi Feinstein writes that if the benefactor is extremely wealthy, he can fulfill this criterion by distributing half of his wealth amongst various Torah scholars and supporting them all in such a way that they all live comfortably.
3. The half that is given should not be deducted from the maaser (charitable tithe) that one must give. This is because it is a partnership and not a charity arrangement.
4. For the same reason, the arrangement can also be made with a Torah scholar who is not considered poor.
5. The purpose of this arrangement is to enable the Torah scholar to be able to study without disturbance.
Therefore, the arrangement must last for a significant amount of time, because otherwise the scholar will be worrying about what he will do when the arrangement is over. Rabbi Feinstein suggests that the arrangement should be made for three years, or at the very least for one year.
(Details of R' Moshe Feinstein's teshuvah: Rabbi Aryeh Citron)
What can we learn about balancing the practical and the spiritual in our own lives from these texts?
In what ways might modern Jewish/spiritual communities benefit from both the Zevulons and the Issachars in their midst?
In what ways are/might Issachar-Zevulon partnerships be created and used to strengthen our communities today?