Spiritual and
Ethical Issues in the B'reishit Stories Yaakov Blesses his sons [5] There is another view of Zevulun and Yissachar based on: "Yissachar busies himself with Torah and Zevulun with trade and then comes to feed him even as it is written: "It is a tree of life to those who sustain it" (Mishelei 3:18) (B'reishit Rabba (99:9). It is easy to see this as a permanent partnership between two classes, that of one class of religious scholars and students and the other of the laymen who provide for them. However, there is plenty of evidence that what is envisaged among our commentators is not of one class economically dependent on the charity and piety of the other in exchange for their spiritual and religious monopoly, but rather a partnership of equals. "Every man in Israel [including Zevulun] is obligated to study Torah, whether he is wealthy or poor, whether healthy or physically ill, whether young or of ripe old age, even the beggar and one who has to provide for a wife and children; all are obligated to study Torah day and night" (Hilkhot Talmud Torah 1:9). The Shulkhan Aruch relaxes this for one who is 'tarud', under great economic pressure, by substituting the support of Torah scholars. The concept of 'tarud', economic yoke, was true, not only in Yosef Karo's time but even as recent as half a century ago. However, in our present day society that has more wealth than any before in history, 'tarud' is primarily a function of spiraling consumer want, fueled by consumerism and fanned by coveting the role models presented to us by society. This 'tarud' is for the vast majority of people a matter of freely choosing a life-style and, as such cannot justify the Shulkhan Aruch's leniency. Halahkically: "After completing his t'fila in the Beit Knesset, he goes about earning his livelihood, since all Torah study that is devoid of earning one's livelihood is deemed to failure and ultimately leads to sin (Avot 2:2). [Since it is impossible to exist without the necessities of life, then in their absence one resorts to robbery and fraud. This is as Chazal taught (Kiddushin 29a): "In the end such a one will rob people" (Rambam, mishna 1-2). Nevertheless, he should not make earning a livelihood his main and primary concern and his Torah study marginal, but rather his main emphasis has to be Torah study and work secondary [this is the antidote to consumerism. "Since he learns Torah while busying himself with his livelihood, he covets no one and does not steal others wealth" (Rashi)]. Throughout, all his commerce should be in faith, faith that G-d provides [this makes fraud and dishonesty unnecessary]" (Aruch Hashulkhan, Orech Chayim 156). Then there is Yissachar, the scholar who also has some form of worldly occupation; in Yaakov's blessing, that of a farmer. "The comparison of Yissachar to the strong ass toiling under his burdens is to teach that their tribal allotment will be a fertile land on which he will work at agriculture and pay a tax in lieu of military service. Then he will be able to find peace in his study of Torah" (Radak). So it seems that the role models are a Zevulun who fulfills the mitzva of learning Torah in addition to his worldly occupations and then lending support to the Torah scholars of Yissachar. "This support was not charity for the poor scholar. Rather Zevulun operated the fields, vineyards, and the deposits of sand used for glass and ceramics belonging to Yissachar. They then shared the profits. This freed Yissachar from the yoke of livelihood, so that he could devote himself to Torah study" (R. Moshe Feinstein, Sefer HaZikaron to R. Shneur Kotler). The obligation of supporting scholars makes it meritorious to trade with Torah scholars or to invest their money for them or to trade with their assets on their behalf. Throughout the ages, Jewish communal enactments also gave them monopoly rights and financial incentives. This balance between earning a livelihood and constant Torah study has been common to many sages throughout the centuries. We can add to Rambam's comment (halakha 10) that many Sages were laborers, craftsmen and traders, the continuation among others: Rashi the wine merchant, the doctors Rambam, Yehuda Halevi, Soforno, Ha'Ari the merchant, Ramchal the diamond dealer, the Admor Simcha Bunem the druggist, Abarbanel the financier and the diplomat, and the wealthy Ravad and Radbaz. They and others like them continue a vein that Sforno throughout his writings on the Torah shows of the Adam Shalem, as one who combines Torah study, worldly occupation, ethical excellence and communal responsibility as exemplified by Yissachar. "Yissachar is a large boned ass, unsuited for war as our sages say, if one is a scholar he is not a robber [a man of the sword] Avoda Zara 17b). When the ass takes his rest, he does so while his burden is still upon him. So Yissachar carries the burden of Torah study, worldly occupation and communal responsibility as is fitting for the wise man that has attained perfection intellectually and ethically. He saw that peace of mind and fulfillment can be found in perfecting one's mental and spiritual potential and saw that his portion of Eretz Yisrael was capable of sustaining him through his agricultural labor without difficulty and discomfort" (Sforno). [The Parshat T'tzaveh Homepage]
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