23 Jul PARASHAT PINHAS: LESSONS FOR STUDENTS OF TORAH

The Torah in Parashat
Pinhas tells about
the census taken of
Beneh Yisrael shortly
before they crossed
into the Land of Israel. We find in the
Torah’s account of this census a list of
the families of each tribe. The tribe of
Yissachar, for example, consisted of four
families, established by the four sons
of Yissachar – Tola, Puva, Yashuv and
Shimron (26:23-24).
The Or Ha’haim Ha’kadosh (Rav Haim
Ben-Attar, 1696-1743) comments that
the name “Yissachar,” and the names of
his sons, actually convey to us various
lessons relevant to Torah learning.
Tradition teaches that the tribe of
Yissachar devoted itself to learning and
became outstanding scholars, and were
supported by the people of the tribe of
Zevulun, who worked as merchants and
shared their earnings with the scholars
of Yissachar. The name “Yissachar,”
the Or Ha’haim writes, represents the
phrase “Yesh Sachar” – “there is reward,”
indicating to us that the greatest reward
we can earn is the reward for immersion

in Torah study. Likewise, the names of
Yissachar’s sons, which then became
the names of the families of this tribe
of scholars, teach us about the way to
approach the pursuit of Torah scholarship.
Yissachar’s first son is called “Tola,”
which means “worm.” This alludes to
the quality of humility, which is vital for
succeeding in learning. Moreover, the
silkworm produces precious silk from its
mouth – a symbol of how much one can
achieve and produce through his mouth,
by speaking words of Torah.
Yissachar’s second child is named
“Puva,” which is related to the word
“Peh” – mouth, but with the letter “Heh”
substituted with a “Vav.” The Or Ha’haim
notes that according to the wisdom of
Kabbala, the letter “Vav” is associated
with Torah, and thus the name “Puva”
expresses the quality of utilizing one’s
mouth for Torah learning. The family
that descended from this son is known as
the “Puni” family, a word that resembles
“Panui” – cleared, or emptied. In order
to attain Torah scholarship, one must
reduce his indulgence in food, and in idle

chatter and frivolity, “clearing”
his mouth so that it can be used
exclusively to speak the sacred
words of the Torah.
The name “Yashuv,” the Or
Ha’haim writes, alludes to
“Yeshiva” (literally, “sitting”),
the need to devote a great
deal of time and effort to
Torah study. The Or Ha’haim
explains that “Yeshiva”
connotes permanence,
consistent attendance and
regular learning, as opposed to
an occasional visit to the study
hall. This commitment is an indispensable
prerequisite to achievement in Torah
learning.
Finally, the fourth son is called “Shimron,”
a name derived from the root “SH.M.R.,”
which means “guard.” A student of
Torah must exercise extreme care in
all his behavior, to ensure to not even
appear to act improperly. The Gemara
in Masekhet Yoma (86a) tells of certain
great Sages who refrained from activities
which are, in and of themselves, perfectly

acceptable, but could be misunderstood
as inappropriate. A student of Torah must
see himself as a representative of Torah,
as an ambassador, because this is how
others see him. His behavior will help
shape other people’s opinion of Torah
and of dedicated religious Jews. And thus
one of Yissachar’s children was named
“Shimron” – emphasizing the importance
of “Shemira,” of guarding oneself to
ensure that he does not do anything which
could potentially reflect negatively on the
Torah and its adherents.