Rav Dovid Cohen puts the Yissachar–Zevulun paradigm into perspective

Photos: Keren Olam Hatorah

WE are taught that when a tzaddik arrives in a city, “Hu hodah, hu zivah, hu hadarah — he is its glory, its splendor, its beauty.” And when he leaves, “Panah hodah, panah zivah, panah hadarah — its glory departs, its splendor departs, its beauty departs.”

One year ago, Jewish communities throughout North America welcomed an assembly of leading gedolim from Eretz Yisrael, here to collect desperately needed funds for lomdei Torah back home.

We greeted them with open arms, leaned forward to hear their words of chizuk, and lined up to receive their brachos. And when they left, we all felt the void. The glory, the splendor, the beauty, had departed.

But a few weeks ago, we learned that they would be returning. The news sparked a bittersweet reaction. Their return signals that more funds are needed; the plight of the Olam Hayeshivos in Eretz Yisrael has not abated. But it also means that their glory, splendor, and beauty will once again illuminate our communities.

But our personal sense of gratification must be balanced by a sober perspective. For the gedolim themselves, this visit exacts a towering toll. They are advanced in years, and some face significant health challenges. Together, they will travel across the ocean and, over the course of a dizzying few days, visit numerous cities country-wide. The physical exertion is immeasurable.

So why are they doing it?

For one reason only: To uphold the Torah of Eretz Yisrael. And as Rav Dovid Cohen shlita, rosh yeshivah of the Chevron yeshivah in Yerushalayim, says, to uphold the Torah is to uphold Klal Yisrael.

In advance of their visit, Rav Cohen was gracious enough to take from his precious time to offer critical perspectives regarding the purpose, the nature, and the blessing of this endeavor.

“Moshe Rabbeinu blesses Yissachar and Zevulun together: “Semach Zevulun b’tzeisecha v’Yissachar b’ohalecha — Rejoice Zevulun in your endeavors, Yissachar in your tents.” This beautiful partnership between the Yissachars and the Zevuluns of the world would endure for centuries to come, with Zevulun earning reward through his support of Yissachar’s Torah study.

But why do we only find this notion of partnership with regard to the mitzvah of Torah study? One can finance someone else’s succah, matzah, tefillin, or a host of other mitzvos, and while he certainly will be rewarded for his generosity, he is not deemed a “partner” in the mitzvah. So why is Torah study any different?”

I was zocheh to be present at the last maamar given by Rav Yitzchok Hutner ztz”l, delivered here in Eretz Yisrael. There, Rav Hutner asked precisely this question. Why do “partnerships” exist with Torah and not with any other mitzvah?

He answered that Torah is, in fact, different from all other mitzvos. While Torah study is certainly a mitzvah, it functions as something much more than that. It is an entire life approach. Torah is meant to be cherished as the very epicenter of our lives. As proof of this, Rav Hutner pointed to the pasuk in Sefer Yehoshua that says “V’hagisa bo yomam v’lailah — And you shall toil in it day and night.”

Asked Rav Hutner, how can you toil in Torah all 24 hours of a day? Certainly you must take time to eat, sleep, and tend to the basic needs of life. He answered that this pasuk is not referring to the study of Torah. It is referring to the lifestyle of Torah. All day, 24 hours a day, as we eat and as we sleep, we must define ourselves by Torah.

With this perspective, Rav Hutner explained how we can understand the idea of a Yissachar–Zevulun partnership. Torah is a life model, an exalted way of living. When one contributes financially to the study of Torah, he is not merely facilitating the performance of a mitzvah. He is actively engaging in this elevated existence. For this reason, the concept of a “partnership” is truly appropriate, as each party to the arrangement is doing his part in embracing a life filled with Torah.

Aside from being the loftiest of mitzvos, limud haTorah comes with a critical segulah, so to speak. “Barasi yetzer hara, ubarasi lo Torah tavlin,” we are taught — “I have created a yetzer hara, and I have created Torah as an antidote.”

The study of Torah, therefore, is a most powerful tool in navigating through the many spiritual pitfalls in life. When we say that Zevulun has a portion of the Torah of Yissachar, does that mean that Zevulun also merits this powerful segulah?

Rav Yehonasan Eibeschutz, in his sefer Yaaros Devash, addresses the Gemara in Berachos [17a] that records a conversation between Rav and Rabi Chiya.

Rav asks Rabi Chiya — “Nashim b’mai zachyan — with what do women earn merit?”

Rabi Chiya answers, “By bringing their sons to the beis knesses and by sending their husbands to the beis medrash, and waiting for their husbands to return from the beis medrash.”

This Gemara is perplexing. Asks Rav Yehonasan Eibeschutz, what does Rav mean with his question, “With what do women earn merit”? Women can perform scores of mitzvos! Is that not sufficient to deserve reward?

Rav Yehonasan Eibeschutz answers this by offering a novel interpretation of the words “Nashim b’mai zachyan.” The word “zachyan,” while typically translated as “merit,” can also be understood to share meanings with “zikuch — purification.” The question Rav posed to Rabi Chiya was — how can women “purify” themselves from the yetzer hara? If the antidote against the yetzer hara is Torah, and women are not obligated to study Torah, then how do they gain this protection?

It was to this question that Rabi Chiya responded, “By bringing their sons to the beis knesses and by sending their husbands to the beis medrash, and waiting for their husbands to return from the beis medrash.”

Rabi Chiya was revealing a profound insight. Not only does the study of Torah protect against the yetzer hara, but the facilitation of Torah study accomplishes the same result.

Rav Yehonasan Eibeschutz wrote this with regard to a woman’s relationship with the Torah of her husband and sons. But it can be extended to the Yissachar–Zevulun dynamic as well. Those who facilitate Torah study through financial support can merit special spiritual protection against the yetzer hara.

Throughout the generations, the reality has always been that lomdei Torah needed support from others. Is this simply because Torah study does not generate enough income to support a family? Or is there something intrinsic to Torah study itself that necessitates reliance on outside support?

It is true that this “system” of talmidei chachamim needing outside support is embedded in the very fabric of creation. The Meshech Chochmah on parshas Terumah discusses the prohibition against removing the badim, the poles positioned on either side of the Aron. These badim must always remain fixed in place and never be removed.

The Meshech Chochmah explains that this symbolizes the Torah’s reliance on support. Just as the Aron requires poles to support it, so too must talmidei chachamim, those adorned with the Crown of Torah, rely on support from others.

But why is this? Why couldn’t Hashem have orchestrated a system under which talmidei chachamim could earn respectable income alongside their Torah study, without having to turn to others for support?

We can explain this based on the Gemara in Berachos [35b] that tells of a fundamental debate between Rabi Shimon bar Yochai and Rabi Yishmael. Rabi Yishmael states that one should conduct himself with the minhag derech eretz — the “practice of the common folk.” He should work for a living as needed and dedicate whatever remaining time he has available to Torah study.

Rabi Shimon bar Yochai disagrees, maintaining that if such a practice were accepted, “Torah mah tehei aleha — what will be with Torah?” In Rabi Shimon’s opinion, one should spurn all mundane interests and engage solely in Torah study.

The Gemara concludes with Abaye’s comment: “Harbeh asu k’Rabi Yishmael v’alsah b’yadam, k’Rabi Shimon ben Yochai v’lo alsah b’yadam — Many did like Rabi Yishmael and saw success, like Rabi Shimon, and they did not see success.”

The question we must address is, does Abaye’s statement imply that we affirmatively rule like Rabi Yishmael?

Rav Chaim Volozhiner [Nefesh HaChaim, shaar 1, perek 8] shares the following approach. In terms of the tzibbur, the general community at large, the halachah indeed is like Rabi Yishmael. One should engage in derech eretz alongside his Torah study. However, with regard to the individual — if one feels that he is capable of engaging in Torah full-time, he shall do so, in fulfillment of the dictum “Lo yamush sefer haTorah hazeh mipicha — This sefer Torah shall not cease from your mouth.”

So teaches Rav Chaim Volozhiner.

But does this mean that the tzibbur of Klal Yisrael is exempt from fulfilling the requirement of “Lo yamush sefer haTorah hazeh mipicha”? Can a pasuk in Tanach be deemed relevant only to select individuals?

This would be hard to believe. One must assume that all, in fact, are obligated in doing their part to ensure the fulfillment of this requirement — even those engaged in Torah im derech eretz. The question is — how?

And the answer to that is, as we mentioned in the name of the Meshech Chochmah, through the system of “Aron and badim.” The Aron represents those who are able to study Torah all day, the badim are those who must work for a living. But as the Meshech Chochmah pointed out, the badim must never leave the sides of the Aron. They must always remain at its side. And indeed, that is accomplished when those outside the beis medrash lend their full support to those within.

For this reason Hashem specifically arranged it that lomdei Torah should need outside support. This way, those incapable of studying Torah full-time can supply those who can with financial support, thereby connecting themselves with the Torah and becoming those ever-present badim of the Aron Hakodesh. And through this, all of Klal Yisrael fulfills the mandate of Lo yamush sefer haTorah hazeh mipicha — The Torah shall never cease from our mouths.

According to this explanation, it would seem that it is only critical for those who are not in full-time learning to make an effort to support Torah. Those who are able to learn full-time have presumably already gained their connection to Torah. Is this the case? Does someone who merits full-time Torah study have no obligation to support others who dedicate themselves to Torah?

The Rambam in Sefer Hamitzvos (mitzvah yud alef), writes that “The mitzvah of Talmud Torah” is “lilmod Torah ul’lamdah — to learn Torah and to teach it.”

This exposition is striking. Why does the Rambam include teaching Torah within the mitzvah of learning Torah?

I once heard from Rav Moshe Shapira ztz”l that the Rambam is revealing a critical insight into the very essence of the mitzvah of limud haTorah. Studying Torah is not merely about accruing knowledge. At its core, the mitzvah of talmud Torah is to constantly intensify the attachment between Klal Yisrael and the Torah. This is accomplished through studying Torah, and it is also accomplished through teaching Torah. Since both studying and teaching bring about this same objective, they are both central components in the general mitzvah of talmud Torah.

It stands to reason that this principle can be applied to supporting Torah as well. Just as teaching is crucial to the mission of talmud Torah in that it strengthens our collective bond with Torah, so too is supporting Torah financially.

For this reason, even one who is engaged in full-time Torah learning is encouraged also to support the study of Torah, to the degree that he can. Because helping others to learn is all part and parcel of the general mission of bringing Klal Yisrael closer to the Torah.

Supporting Torah is a noble cause to which many are deeply committed. People go to great lengths to support their local yeshivos and mosdos, or those that their children attend. This current initiative is about supporting Torah abroad. The funds go to finance yeshivos many have never heard of, whose student bodies are comprised of demographics that may be very different from one’s own. Why then, should one be encouraged to participate? What should be the motivation for any potential donor?

This initiative is about supporting Toras Eretz Yisrael. The pasuk says, “Ki miTzion teitzei Torah, u’dvar Hashem m’Yerushalayim — From Tzion comes Torah, and the Word of Hashem from Yerushalayim.” When there is a strengthening of Torah in Eretz Yisrael, there is a strengthening of Torah throughout the world. When, chas v’shalom, there is a weakening of Torah in Eretz Yisrael, there is a weakening of Torah throughout the world.

At this very difficult time, preventing the financial collapse of the mosdos haTorah in Eretz Yisrael, and easing the financial burden of the thousands of its lomdei Torah, effects a strengthening of Torah throughout the entire world.

Nothing is coincidence. We believe that we are living in the times of Ikvesa D’Meshicha, when the Mashiach is just around the corner, and the many tragedies and travails that we endure result from this reality.

What about this challenge? That so many thousands of families in Eretz Yisrael should be suddenly placed in impossible financial straits cannot be simply written off as political. It must reflect a spiritual depth. Is this, too, an expression of Ikvesa D’Meshicha? Has such a condition been foretold?

The Gemara at the end of Kesubos [112b] teaches that “B’dor she’ben Dovid ba,” in the generation that Ben Dovid [Mashiach] comes, “kateigoria b’talmidei chachamim,” there will be indictments against talmidei chachamim. Rashi explains, “Many prosecutors and those looking to find fault will stand against them.” The Gemara continues that there will be “tziruf achar tziruf,” which Rashi explains to mean “decree after decree.”

But an even more explicit reference can be found in the words of the Vilna Gaon commenting on the Zohar in parshas Acharei Mos [67b]. There, the Gaon writes that in the end of times, during the final 70 years of galus, talmidei chachamim will be burdened with “kama d’chikin — many oppressions.” This, the Gaon writes, will lead to the “birthing” of Mashiach.

Is there any specific message that the Rosh Yeshivah would like to share with the readers?

We discussed the concept of Yissachar–Zevulun partnerships. All that we shared is true and valuable, but an important point must be made. The effort we are embarking on now, the upcoming trip to America to raise funds for the lomdei Torah in Eretz Yisrael, relates to something much vaster than the Yissachar–Zevulun paradigm. We are traveling for the sake of kiyum haTorah — upholding the existence of limud haTorah. And the kiyum of Torah is the kiyum of Klal Yisrael. Many roshei yeshivah have commented that if not for the financial support received through the Keren Olam HaTorah, their yeshivos would have shut down.

The rabbanim traveling to America do so with tremendous mesirus nefesh. They are elderly, many with health ailments.

Why are they doing it? Why are they going to such lengths at such personal effort?

The answer is that they recognize that this is about the kiyum of Torah and the kiyum of Klal Yisrael.

Participation in this endeavor is much more than a Yissachar–Zevulun partnership. It is a partnership with all of Toras Eretz Yisrael. The zechus is unimaginable and will merit tremendous siyata d’Shmaya in all areas.

A Klal Yisrael Effort

K

eren Olam HaTorah, which has succeeded in amassing funds in excess of $100 million from thousands of donors, was founded by a core group of dedicated activists. Yitzchok Rokowsky, CEO of Tryko Partners LLC, was one of them and is still actively involved in its day-to-day operations. Running the distribution of tens of millions of dollars to hundreds of thousands of yeshivah students and kollel members requires skill, experience, and expertise — which Yitzchok has stepped up to assist with.

“The first order of business,” he says, “was to create a system and process that everyone can trust.”

One of the early stipulations was that none of the funds collected for the Keren may go toward expenses. “We have a separate fund that goes toward any expenses needed for the Keren’s operations,” he says.

Once the money was raised, a system had to be instituted to rapidly and reliably change American dollars into Israeli shekels and distribute precisely the right amounts of money to precisely the right people.

“We work with a company called Clearshift,” Yitzchok explains. “The money goes from the Keren Olam HaTorah’s account into a Clearshift Keren account. Clearshift converts the dollars into shekels and then deposits the money directly to the accounts of the yeshivos and kollelim.”

Simultaneously, the Keren developed a proprietary program for all mosdos to compile their information and upload it to the organization’s database. An office staff of eight was formed to assist the yeshivos with any questions and with uploading the necessary information. They also review the applications and contact the yeshivos for any missing information.

To confirm that all recipients of funds are legitimate, the Keren requires each participating institution to upload the teudat zehut of each of its students. The system automatically flags applications for students enrolled in more than one institution. To ensure accurate allocations, the program tracks each student’s enrollment by seder, mirroring the pre-termination subsidy model used by the government to provide partial support for half-day enrollment.

Also to be uploaded is the information from the Misrad Hachinuch detailing any government funding an applicant member may be receiving. Any such support revealed by the records is automatically subtracted from the amount of funding provided by the Keren.

“We retained an accounting firm to conduct a year-end audit of our books,” says Yitzchok. “It is important to have full transparency for the success of the Keren. We have nothing to hide.”

The funds are sent to the kollelim and yeshivos, who in turn must distribute them among its talmidim and avreichim.

“We do not allow any registration brokers or intermediaries,” says Yitzchok. “Applications must be submitted by the rosh kollel, and 100% of the funds must go to the avreichim or the yeshivah applying for the funds.”

Right now, the monthly stipends are 720 shekels per avreich, and 400 shekels per bochur. To clarify, bochurim do not receive stipends. The money takes the place of the tuition subsidies the government had previously contributed.

“The system automatically calculates the precise amount of funding needed for each mosad, based upon the number of enrolled students or avreichim whose government stipends were terminated. We also require mosdos to submit a new list of talmidim every quarter, and a separate team in Israel makes unannounced visits to verify enrollment.

“The mosdos are instructed that none of the funds are to be used for any expense other than the stipends for avreichim and support for the yeshivos of these bochurim,” Yitzchok sums up.

The Keren insists on full transparency and absolute autonomy.

“No donor, even those giving millions of dollars, has any influence on how the money should be distributed,” says Keren Olam HaTorah CEO, Mr. Zvi Belsky. “The distributions simply follow the preset system and criteria. All donors who gave over $18,000 receive a monthly report detailing all the member mosdos and the amount of funds distributed that month to each individual mosad.”

Yitzchok adds a valuable point. “We do not differentiate between hashkafos or demographics. Our criteria is, if you are shomer Shabbos, and are learning Torah, you deserve to be supported.”

There are sensational reports of astonishing six-digit donations to the Keren. Does this mean that donations in small amounts have little value? The answer is: not at all.

“If you combine all the donations of under $1,000 we’ve received,” says Zvi, “the number totals to an incredible $3.4 million.”

Yitzchok shares a broader perspective on the accomplishment of this endeavor.

“No one person can fund all the mosdos in Eretz Yisrael,” he says. “So we have to do this together. We’re all joining in one force to uphold the Torah of Eretz Yisrael. Whether it’s a million dollars, or a hundred dollars, we’re all partners in a single Klal Yisrael effort.”

And he shares a beautiful story to demonstrate this point.

“When the Keren just began, before we even had an account set up, I received a call from an elderly widow in her late seventies, asking if she could come to my home to contribute to the Keren. She wanted to make sure that I received her donation.

“When she arrived, she said, ‘I don’t have the money to make large donations, but I want to contribute what I can.’ She then handed me an envelope with her donation. Twenty dollars.”

Yitzchok thanked her and placed the money in his left pocket, his “tzedakah pocket.”

The following morning, he went to the bank to open an account for the Keren. After he filled out the necessary paperwork, the teller said to him, “We’ll need some money to open the account.”

Yitzchok thought for a moment, then reached into his left pocket. “Here,” he said, “here’s twenty dollars.”

“It was that heartfelt donation that started the entire Keren account,” says Yitzchok. “That is the power of a single small donation.”

(Originally featured in Mishpacha, Issue 1065)