“Zevulun will settle by the seashores and he shall
be at the ships’ harbor. His border
shall extend to Sidon. Yissachar is a
strong-boned donkey. He rests between
the burdens.”
(Beresheit 49:13-14)
Yaakov addresses his sons before his death. He rebukes or blesses his various children. As is evident from the above pesukim, his message is not always easily understood. Yaakov’s comments to Zevulun indicate that Zevulun’s descendants will settle by the seashore of the land of Israel and will engage in maritime trade. However, the meaning of his comments to Yissachar is more difficult to unravel.
The translation above is derived from the comments
of Sforno. Sforno understand the
passage as describing the future duties and responsibilities of Yissachar’s
descendants. His descendants will be
spiritual and communal leaders within the nation. They will devote themselves to the study of Torah and to
providing Torah leadership to Bnai Yisrael.
Yaakov tells Yissachar that
although these are both heavy burdens – challenging responsibilities, he is
confident that Yissachar and his descendants will have the strength to carry
this burden.
Our Sages comment that there was a close
relationship between these two Shevatim
– tribes. Shevet Zevulun engaged in trade and generated considerable
wealth. With this wealth, Shevet
Zevulun helped support the scholars and Torah leaders of Shevet
Yissachar. Because Shevet Zevulun made possible the endeavors
and efforts of Shevet Yissachar, its
members received reward for the efforts they made possible.
Sforno points that the Torah does not legislate the
relationship between Yissachar and Zevulun.
They developed this relationship through mutual agreement. However, the relationship is not novel or
unique. In fact, the Torah does
legislate a similar relationship.
Hashem did not provide Shevet Leyve with a conventional portion of the land of
Israel. Instead, Shevet Leyve was provided with cities distributed throughout the
land. This portion was not designed to
be sufficient to support the Shevet. Instead, the Shevet was supported through the tithes that were given to the Leviyim. The Kohanim – who are a family within
Shevet Leyve – received tithes and a
portion of the sacrifices offered in the Bait
HaMikdash. Why did Hashem not
provide Shevet Leyve with an equal inheritance
in the land of Israel? This is because Shevet Leyve was to be dedicated to and
assigned the task of serving in the Bait
HaMikdash. Its members were also to be completely devoted to the study of
Torah. The tithes and support that they
would receive from the rest of the nation would enable Shevet Leyve to fulfill its responsibilities.
In short, Sforno explains that in such a
relationship the reward earned for the study of Torah and providing Torah
leadership is shared both by the scholar and his supporter. But Sforno offers a fascinating proof and
explanation for this thesis. Before we
can consider this proof some background is required.
The Mishne in Tractate Sanhedrin explains that all
members of Bnai Yisrael have a place in Olam
HaBah – the world to come.
Maimonides uses this Mishne as a starting point for his discussion of
the thirteen fundamental principle of the Torah – the Ikkarim. But before
outlining his principles, Maimonides explains the meaning of the term Olam HaBah. He explains that Olam HaBah
is a term used by the Mishne to refer to the afterlife. A person who lives the proper life is
assured that his soul will survive his material demise. When he passes from this live, his soul will
live on in eternity.
Based on this interpretation of Olam HaBah, Maimonides deals with the obvious question on the
Mishne. According to Maimonides, Olam HaBah is the greatest possible and
ultimate reward. It is reasonable to
assume that this reward is reserved for those who have achieved some level of
righteousness. Yet, the Mishne seems to
indicate that a person gains access to Olam
HaBah simply by accident of birth.
If one is Jewish, he is admitted into eternity. Certainly, Olam HaBah must be somewhat more exclusive!
Maimonides resolves this issue by defining another
term in the Mishne. The Mishne asserts
that any Yisrael has a place in Olam
HaBah. What is the meaning of
Yisrael in this context? Maimonides
explains that the Mishne does not mean that any person who is born into the
Jewish nation or converts to Judaism is admitted to Olam HaBah. Instead, the
Mishne means that a person who adopts and is committed to the fundamental
convictions of a Yisrael is admitted to Olam
HaBah. Maimonides explains that
this specifically does not mean that the person must be perfect in his
observance. On the contrary, even a
person who is somewhat flawed in his observance can gain entry. But the person must be complete and uncompromised
in his convictions. He must accept and
fully embrace the fundamental tenets of the Torah. This conclusion leads Maimonides into his discussion of the tenets. In this discussion he outlines his thirteen Ikkarim.[1]
Sforno – in considering this Mishne – was bothered by
the same issue as Maimonides. How does
the accident of birth earn a person a place in Olam HaBah? However, he
comes to a very different conclusion.
According to Sforno, Bnai Yisrael is charged with a
sacred mission. This mission is the
study of Torah and the service of Hashem.
However, this is a national mission.
We do not fulfill this mission merely by our own individual
efforts. The mission is national. Therefore, we fulfill our individual
responsibility through our participation in and support of the national
mission.
In an integrated community effort there is a
distribution of roles and responsibilities.
For example, we are all citizens of the United States. In order for the United States to thrive, we
cannot all be President. We cannot all
be medical doctors or lawyers. Who
would the lawyers sue? In a thriving
community we must all contribute in unique and different ways.
The same analysis applies to Bnai Yisrael. In order for our national mission to be
achieved, we must all contribute. But we do not contribute in the same
manner. If we each make our appropriate
contribution, then the mission can be achieved. If we abandon our individual responsibilities and refuse or
decline the privilege to participation in the efforts of Jewish community, then
the mission cannot be achieved.
Based on this insight, Sforno provides an
alternative explanation of the Mishne.
We achieve Olam HaBah through
assuming our responsibilities as members of the Jewish community. The term Yisrael in the Mishne does not
refer to a person who is born Jewish.
It refers to a person who accepts the responsibility of being an
effective member of the Jewish community and contributes to the nation
mission. If we are part of the nation –
by sharing in the mission, then we are assured a place in Olam HaBah. If we decline
the privilege of involvement in this mission, then we forfeit our place in Olam HaBah.
Sforno notes that this interpretation of the Mishne
supports and explains the assertion that Zevulun shared in the reward earned by
Yissachar’s efforts. Together they
created a community. The two partners in this community had different but
complimentary roles. By contributing to
the efforts of the community that they created, they achieved much more than
they could have achieved individually.
They both shared in the rewards earned by this community for its
integrated, mutual effort.[2]
It should be noted that although Sforno disagrees
with Maimonides’ interpretation of the Mishne, this does not mean that he
objects to Maimonides’ conclusions.
Maimonides contends that Olam
HaBah is a reference to the afterlife and he analyzes the Mishne from this
perspective. However, it is unlikely
that Sforno understood the term Olam
HaBah in this manner. In his
commentary on the Torah, Sforno refers to Olam
HaBah in numerous places and it seems from these references that he does
not agree that Olam HaBah is a term
for the afterlife. Instead, he seems to
understand the term as a reference to the Messianic era. Therefore, it is reasonable to assume that
he maintain that the Mishne is discussing the Messianic era and not the
afterlife.
Sforno’s interpretation of the Mishne is consistent with this assumption. Sforno understands the Messianic era as a period in which the ideal Torah community will be established. According to his interpretation of the Mishne, it is telling us that those who wish to participate in this ideal community must earn this privilege through their participation in the community during their own time and era.