The
Biblical text is filled with allusions to animals. In
the blessings of Ya’akov, we find five references to animals:
the lion, the donkey, the snake, the gazelle, and the
wolf. While in most cases the metaphoric allusion of each
animal is clear, in the case of the donkey this is not
so. It is not apparent in what way Yissachar is compared
to a donkey. The donkey can be viewed as a diligent work
animal, or as a lazy animal that always requires prodding.
To which donkey is Yissachar similar?
Just
as the metaphoric donkey could allude to contradictory
qualities, so too, the blessing of Yissachar itself reflects
a tension between the apparently contradictory characteristics
of “rest” (מנוחה) and “labor” (עבודה). To which does Yissachar
truly aspire? The tension between these two characteristics
in the blessing of Yissachar finds expression in the commentaries.
Yissachar,
the Diligent Worker
R.
Yosef Albo claims that these contradictory aspirations
are actually necessary complements of each other:
מדרך
ההפכים להימצא האחד בסוד חברו…. לא תבוא השמחה כי אם לאחר
העיצבון … וכן מנוחה לא תבוא כי אם אחר היגיעה…. וזה שאמר
ביששכר… לפי שהיה יששכר כוסף המנוחה והתענוג וראה כי הארץ
טובה להתענג בה נטה שכמו לסבול … היה יגע תמיד כדי שישתכר
ויהיה לו ממון שיוכל לנוח אחר כך; וכדי שיוכל להתענג גם
כן לקח ארצות לעבודה והיה נותן מהם מס וזהו "ויהי למס עובד".
It
is the nature of opposites that one is found as a secret
ingredient of its partner…. Joy only comes after sadness
… and so too rest only comes after labor.… And this is
what was stated with regard to Yissachar: … becauseYissachar
longed for rest and pleasure, and saw that the land was
good for enjoyment, “he bowed his shoulder to bear” -
…he labored constantly in order to earn a living and have
money so he could rest after that; and in order that he
could have pleasure, he also took land to work and payed
tribute, and this is the meaning of “and became a servant
to tribute”.
There
exists in Albo’s interpretation a certain irony,
implying that Yissachar’s desire for “menuchah”
(rest) requires him to engage in difficult labor. According
to Albo, Yissachar is driven by a materialism that
is reflected in the similarity between the Hebrew words
for donkey (“chamor”) and for materialistic (“chomrani”).
Yissachar,
the Lazy Worker
The
commentary Rechasim Lebika portrays Yissachar in
a more negative light than does Albo:
יששכר
חמור גרם: בעל עצמות דל ובשר רזה המצונן הרבה משאר חמורים,
שכולם מצוננים, ודל הבשר ביותר – כן יששכר מצונן עצל, רובץ
תמיד בין מקום שפיתת קדרות להתחמם, אוהב המנוחה כעצל ממאן
לצאת למלחמה, ובוחר להיות למס עובד.
Yissachar
is a bony donkey: with sickly bones and thin meat who
is always colder than the other donkeys, who are all cold,
and much skinnier – so Yissachar was cold and lazy, couching
between the pots on the fire in order to warm himself,
loving rest as a lazy person as opposed to one who goes
out to war, and choosing to be a servant of tribute.
This
interpretation portrays Yissachar as one who works to
the minimum and evades military service, probably preferring
to do neither. Apparently, Rechasim Lebika based
his interpretation on the following Talmudic statement:
“A donkey is cold even in Tammuz” ("חמרא אפילו בתקופת
תמוז קרירא ליה"). The extremely cold nature of Yissachar
is caused, according to Rechasim Lebika, by his
skinniness and by his lack of activity.
As
the previous commentaries demonstrate, Ya’akov’s blessing
of Yissachar can be construed as a rebuke rather than
as a blessing. When looking at the structure of Ya’akov’s
blessings, however, we find that the blessings that involve
rebuke (Reuven, Shimon, and Levi) provide an explanation
for the reprimand. In the case of Yissachar, no such explanation
is given. This might support those commentators who view
the blessing of Yissachar as a positive declaration rather
than as a rebuke.
Yissachar’s
Role in the Settlement of Eretz Yisrael
Rashbam,
as Albo, views the donkey metaphor as a reference
to diligence. He, however, does not view the work component
of the blessing as a necessary means toward the ultimate
goal of “menuchah”, but rather as a value unto
itself:
יששכר
חמור גרם - לא כזבולון שהולך עם עוברי ימים לסחורה, אלא
עובד אדמתו יהיה כחמור בעל אברים חזק בין המשפתים,
תחומי העיר לחרוש ולעבוד את האדמה כדכתיב (ישעיהו לב:כ):
"אשריכם זורעי על כל מים משלחי רגל השור והחמור".
וירא
- יששכר מנוחת האדמה כי טוב יותר מלצאת למרחקים, ואת
הארץ כי נעמה ומצלחת כדכתיב (דברים יב:ט): "אל המנוחה
ואל הנחלה". ויט שכמו לסבול ויהי למס עובד לתת למלכים
עישור תבואותיו….זה עיקר הפשט ובשורת עושר היא לשבט יששכר.
Yissachar
is a strong donkey: Not like Zevulun who travels the sea
as a merchant, he works his land like a donkey with strong
limbs between the sheepfolds, the areas of the
city for plowing and working the land, as it says (Yeshayahu
32:20): “Blessed are you who sow beside all waters,that
let the feet of the ox and the donkey range freely.”
And
he saw: Yissachar (saw) that resting on the land was better
than going out to far off places, and that the land
was pleasant and successful , as it is written (Devarim
12:9): “to the rest and the inheritance”. And he bowed
his shoulder to bear, and became a servant to tribute,
to give tithes of his produce to the kings…. This is the
essential simple meaning, and it is a tiding of wealth
for the tribe of Yissachar.
Rashbam
portrays working the land as an inherent component of
“menuchah”, in contrast to the itinerant life of
the merchant embodied in Zevulun. In his interpretation,
the concept of “menuchah” relates not to physical
rest from labor, but to the settlement of the land of
Israel (ישוב הארץ) as reflected in the verse in Devarim.
All
three of the previous commentaries relate to the donkey
in the blessing of Yissachar as a reference to qualities
that are actually exhibited by donkeys. Midrash Rabbah,
on the other hand, views the donkey in more of a figurative
sense, as a topographical description of the land that
Yissachar will settle:
יששכר
חמור גרם מדבר בארצו – מה חמור זה נמוך מכאן ונמוך מכאן
וגבוה באמצע כך בקעה מכאן ובקעה מכאן והר באמצע: בקעת אכסלו
ובקעת יזרעאל….
ויט
שכמו לסבול – עולה של ארץ ישראל.
Yissachar
is a strong donkey speaks about his land – just as a donkey
is short on this side and short on that side with a high
place in the middle, so too (his land) will have a valley
on this side and a valley on this side and a mountain
in the middle – the valley of Aksulo and the valley of
Yizrael ….
And
he bowed his shoulder to bear – the yoke of the land of
Israel.
According
to the midrash, the inheritance of Yissachar will
encompass valleys and hills. The midrash bases
its interpretation on the description of division of the
land in Yehoshua 19:18. This midrash supports
the opinion of the Rashbam by claiming that Ya’akov
is informing the tribe of Yissachar that their destiny
is to contribute to the settlement of the land of Israel
through their agricultural pursuits. In this sense, they
will “bear the yoke of Eretz Yisrael”.
Yissachar,
the Warrior
Targum
Onkelos views the contribution of the tribe of Yissachar
to the settlement of Israel in the conquest itself. Unlike
Rechasim Lebika who portrays Yissachar as one who
evades military service, the Targum views him as a warrior:
יששכר
עתיד בנכסין …וחזא חולקא ארי טב ויט ארעא ארי מעבדא פירין
ויכביש עממיא וישיצי ית דיריהון ודיאשתארון בהון יהון ליה
פלחין ומסקי מסין.
Yissachar
is wealthy in property …And he saw that his portion was
good and that the land produced fruits, and he conquered
the borders of the peoples and expelled their inhabitants.
And those who remained were servants to him to pay him
tribute.
The
interpretation of Onkelos differs from that of
the Rashbam with regard to the phrase “and became
a servant to tribute” (ויהי למס עובד). The Rashbam
views the reference to tribute in the blessing as an indication
that Yissachar will pay tax to the kings of Israel, while
according to Onkelos , it indicates that the indigenous
population will pay tax to Yissachar after the conquest.
The Rashbam relates the blessing to the period
of the kingship, while Onkelos relates it to the
period of the judges. The interpretation of Onkelos
implies that the conquest will not be complete – that
some of the Canaanites will remain in the land under the
sovereignty of Yissachar. This issue is debated in the
continuation of the previously cited midrash:
ויהי
למס עובד - ר' אליעזר אומר כל השבטים הניחו יתרות ושבטו
של יששכר לא הניחו יתירות. ר' שמואל בר נחמן אומר אף שבטו
של יששכר הניח יתרות אלא שהיו בעלי מסים.
And
became a servant to tribute - R. Eliezer said: All of
the tribes left remainders (Canaanites that were not driven
out)[1], but the tribe
of Yissachar did not leave remainders. R. Shmuel bar Nachman
said: Even the tribe of Yissachar left remainders, but
they payed tribute.
Both
R. Eliezer and R. Shmuel bar Nachman agree with Onkelos
that the tribe of Yissachar exceeded the other tribes
in the success of the conquest of its inheritance in Eretz
Yisrael. R. Eliezer’s opinion that the tribe of Yissachar
completely expelled the remaining Canaanites from its
land, however, disagrees with the latter part of the interpretation
of Onkelos . R. Shmuel bar Nachman agrees with
Onkelos on this point, claiming that only the tribe
of Yissachar collected tribute from the Canaanite population
that remained in Israel after the conquest.
Yissachar,
the Servant of God
We
opened our analysis of the blessing of Yissachar with
R. Yosef Albo who saw Yissachar as the diligent
worker of the land (“oved ha’adamah”). Albo
claims that the blessing portrays Yissachar, as well,
as a servant of G-d (“oved Hashem”):
ורבותינו
אמרו ברבה דרבה: "וירא מנוחה כי טוב" – אין מנוחה אלא העולם
הבא.
Our
Rabbis said in Rabbah D’Rabbah: “And he saw that
rest was good” – rest only refers to the world to come.
In
a similar fashion, Rashi portrays Yissachar as
a Torah scholar who will provide instruction for the other
tribes:
יששכר
חמר גרם - …סובל עול תורה כחמור חזק שמטעינין אותו משא כבד…
ויט שכמו לסבל - עול תורה.
ויהי
לכל אחיו ישראל למס עובד - לפסוק להם הוראות של תורה.
Yissachar
is a strong donkey -… Bearing the yoke of Torah as a strong
donkey who us loaded with heavy packages… And he bowed
his shoulder to bear - The yoke of Torah.
And
he was for all of his brothers, Israel, a servant to tribute
- deciding Torah instruction for them.
Conclusion
The
overwhelming majority of the commentators view the blessing
of Yissachar as the harbinger of a great future. Whether
as a diligent worker of the land, a warrior, or a servant
of God, Yissachar was destined to stand out as a paradigm
of strength among the tribes of Israel.
[1]
R. Eliezer’s position is based on the fact that the list
of tribes that did not succeed in driving out all of the
Cannanites at the end of chapter 1 of Shoftim does
not mention Yissachar.
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