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THE WEEKLY SIDRA- VAH’Y’CHI
Rabbi Moshe Greebel
Having spent the last seventeen years of his life living in Egypt, at the age of one hundred and forty seven, Ya’akov Avinu blessed his children. This week, we will discuss the blessing of Yisachar, of whom it is stated:
“And of the men of Yisachar, who were men who had understanding of the times, to know what Yisroel ought to do…..” (Divrei HaYamim I:12:32)
The Gemarah in Yoma 26a has this to say concerning the above Passuk (verse):
“Rava said, ‘You will not find any Rabbinical scholar giving decision who is not a descendant from the tribe of Levi or Yisachar. Of Levi as it is written, “They shall teach Ya’akov Your ordinances” (D’varim 33:10) Of Yisachar as it is written, “And of the men of Yisachar, who were men who had understanding of the times, to know what Yisroel ought to do.”’”
That is, the tribe of Yisachar was known for its Talmidei Chachamim (Torah scholars), which can also be seen from the way the above Passuk is treated in Midrash Esther Rabbah 4-1:
“Rabbi Simoon said, ‘These were the tribe of Yisachar, as it says, “And of the men of Yisachar, who were men who had understanding of the times, to know what Yisroel ought to do.”’ Rabbi Tanchuma said, ‘This means, for fixing the calendar.’ Rabbi Yossi Ben Kizras said, ‘For inter-calculation.’ To know what Yisroel ought to do, means they knew how to heal skin disease. The heads of them were two hundred, who were the two hundred presidents of the Sanhedrin, which the tribe of Yisachar produced.”
These then, were the men of Yisachar, the heads of the Sanhedrin. In this week’s Sidra, we find a rather odd B’racha (blessing) of Ya’akov to his son Yisachar:
“Yisachar is a strong donkey couching down between the burdens.” (B’raishis 49:14)
Now, referring to the tribe of Yisachar as a donkey, at first glance, does not seem the most respectable of ways to address Talmidei Chachamim. The Yalkut Lekach Tov (page 308), responds to this in the name of one Rav Markowitz, in the following manner.
Donkeys and horses are work animals, which pull, carry, and schlep in assorted ways. As all biological creatures, they require rest. The difference between the way a donkey and a horse rest after a day’s work, is a vast one. The horse is unsaddled, it’s reins and bit removed from him, and he is given to romp around in the field to his heart’s content. The donkey on the other hand, is satisfied to be given a little space, in which it will lay itself down, while its burden is still strapped to him.
So too, it is with a true Ben Torah. For, when in public, he will always conduct himself with dignity and respect. But, the true measure of a Ben Torah is when he is resting in private, away from all prying eyes. If during periods of personal rest, he will remove from himself the Ol HaTorah (yolk of Torah), by acting in an undignified manner, this is not a Ben Torah, regardless of what he portrays in public.
Yet, there is another who even during periods of private repose, will continue to carry the Ol HaTorah without ever unsaddling himself of it, and will always maintain himself with respect. Here then, you have a true Ben Torah.
Removing the Ol HaTorah as the horse has its saddle and reins removed, or bearing the load constantly, as does the donkey. That is always the single factor that determines the true Ben Torah. And so, Ya’akov compared the Talmidei Chachamim of Yisachar to the donkey, which at all times carries his burden.
The Yalkut goes on to say that the true Ben Torah displays himself at all times under the Ol HaTorah. Whether he is interacting with his neighbors, conducting business, or even reprimanding when necessary, he never unties that Ol HaTorah from himself. In essence then, when it comes to a true Ben Torah, there is no hypocrisy and no duplicity within him whatsoever. Public or private, he is exactly the same man.
The Yalkut narrates an incident in the life of the classical Greek philosopher Aristotle, who was once caught doing something shameful in private.
“Aristotle!” one of his disciples pleaded, “How is it that you conduct yourself in this manner?”
“Leave me!” ordered Aristotle, “For, at this moment, I am not Aristotle!”
This is specifically what the Midrash in Aicha Rabbah 2-13 taught:
“Should a person tell you there is wisdom among the nations, believe it…..But if he tells you that there is Torah among the nations, do not believe it!”
That is, intellectual secular wisdom may very well be accompanied with incredibly stupid personal actions, without any contradiction whatsoever. However, true Torah wisdom may only be accompanied with honorable and respectable actions, performed with the Ol HaTorah in mind. Actions must reflect Torah study, and vice versa. In fact, mentions the Yalkut, the word Torah translates into the word ‘instruction’ (Hora’ah). And, it is through this intellectual instruction of Torah that one must learn to always act honorably, even when it comes to the necessities of life such as earning a livelihood.
Let us all strive then, to become true B’nai Torah, who are firm in their resolve to maintain the Ol HaTorah upon their backs at all times. And, while at moments of trials and tribulation that yolk may seem awfully heavy, it must be realized that the Ol HaTorah is a privilege, not G-d forbid, a punishment. May we wear it with pride.
May we soon see the G’ulah Sh’laimah in its complete resplendency- and in our times. Good Shabbos.
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