T orah P ortion
Philanthropy’s Role in Torah Study
BY RABBI ROBERT LAYMAN
PARSHAT VAYECHI
FOR THREE MONTHS, we
have read from the Book of
Genesis, beginning with the
account of creation, proceeding
through the stories of the patri-
archs and matriarchs, the saga
of Joseph and concluding with
the death of Jacob.

Genesis consists of 50
chapters, making it the longest
of the five books of the Torah.

Chapter 49 may be considered
the centerpiece of this week’s
portion, Vayechi. It is often
referred to in Hebrew as Birkat
Ya’akov (Jacob’s blessing) and,
more accurately, in English, as
the Testament of Jacob. As soon
as we begin reading chapter 49,
it becomes eminently clear why
Birkat Ya’akov is a misnomer.

Much of what the patri-
arch declares to his sons on his
deathbed consists of admoni-
tion or outright condemnation.

He is very unhappy with the
behavior of his firstborn
Reuben and the violence perpe-
trated by Simeon and Levi.

On the other hand, Jacob
reserves his warmest praise for
his fourth son Judah, who has
demonstrated his leadership
Frank Continued from Page 10
hope is that participation will
increase connections to the
community, Jewish learning
and Israel. These programs are
expensive, and the impact will be
unknown for many years. If we
apply a business model of short-
term ROI to these programs,
investors may become disinter-
ested and funding may not be
adequate to keep them running
long enough to reap the benefits.

Adopting best practices
for fiscal management will
undoubtedly improve the
16 DECEMBER 31, 2020
capabilities and whose descen-
dants will be leaders of the
Jewish people. Not surprisingly,
Jacob is very effusive in his
praise of Joseph, his favorite son,
and invokes God’s beneficence
upon him. The sons, who do not
loom large in the narrative of the
patriarchs, receive, for the most
part, commendations that the
reader may consider “pareve.”
Let me cite two examples
to which the ancient rabbis
assigned a special significance.

The two youngest sons of Leah,
Issachar and Zvulun (Zebulun)
are listed in reverse order of their
birth in Jacob’s testament. Jacob
says, “Zebulun shall dwell by
the seashore; he shall be a haven
for ships, and his flank shall
rest on Sidon.” The reference
is to a port city in Phoenicia,
present-day Lebanon. In
rabbinic tradition the tribe of
Zvulun is seen as consisting of
prosperous merchant seamen.

More on that a bit later.

Jacob now turns his atten-
tion to Issachar whom he
likens to “a strong-boned ass,
crouching among the sheep-
folds.” According to current
cultural standards that may
not sound complimentary, but
it was meant as a compliment.

The rabbis viewed the phrase
“crouching among the sheep-
folds” as an allusion to the
sedentary character of the tribe
of Issachar. But they were not
implying idleness.

On the contrary, the members
of that tribe were actively
engaged in the study of Torah.

“What!” you may protest, “the
Torah had not yet been given to
the people in the era of the patri-
archs. It doesn’t appear until the
account of Revelation in chapter
19 of Exodus, the book that we
shall begin reading next week.”
In rabbinic tradition, the
Torah pre-existed the creation
of the universe and academies
for the study of Torah were
established even before the time
of the patriarchs. Indeed, they
suggest that the description of
Jacob in his youth as a simple
man dwelling in tents implies
that he studied in well-estab-
lished yeshivot. It would follow,
therefore, that at least one of his
sons would emulate his father,
and that son was Issachar.

The Midrash relates that
because Issachar was sedentary
and did not actively pursue an
occupation, the tribe was sustained
by his prosperous brother Zvulun.

Rashi summarizes the relation-
ship in these words: Zvulun
engaged in prakmatia (business)
functionality and efficiency of
Jewish nonprofits. These are
productive bridges to make
between the Jewish commu-
nity and the for-profit sector.

More concerning, and poten-
tially harmful to the Jewish
communal world, is the growing
expectation of short-term
results and immediate returns
on investment. If philanthro-
pists are unwilling to invest in
areas where impact may not be
known for an extended period
of time, we may not be able to
afford important components
of a rich, vibrant and knowl-
edgeable Jewish community.

A popular Hebrew song
states, “The whole entire world
is a very narrow bridge and the
main thing to do is have no
fear at all.” As a Jewish profes-
sional, I challenge this notion.

Our organizations need to
continue crossing bridges and
learning from others; but a
healthy dose of skepticism and
fear is OK, too. It may just
become the foundation needed
to support getting to a better,
more impactful, place.

Abbey Frank is senior director of
program operations and planning
for Jewish Federation of Greater
Philadelphia. This piece was first
published by eJewish Philanthropy.

JEWISH EXPONENT
CAN DL E L IGHTIN G
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and provided food for Issachar,
who was engaged in the study of
Torah. While we may regard some
of Jacob’s testament as perfunc-
tory and not deserving more
than a perfunctory reading, we
may have to think again when
we examine how the rabbis
viewed Jacob’s predictions.

We will realize that there is
a lesson for future generations
in the relationship between the
tribes of Issachar and Zvulun.

Throughout the ages, a certain
portion of the Jewish population
has devoted much of its time to
the study of Torah in its broadest
sense of Jewish learning and,
while they were still obligated to
earn a living, their earnings were
insufficient to support them and
their families. It was up to the
more successful and affluent
members of the community to
support these students and their
institutions. The need continues to this day
with our attempts to perpetuate
Jewish learning through our day
schools. The cost is substantial
and beyond the reach of many
families, so we depend on the
descendants of Zvulun among
us to assume the responsibility
of providing sustenance for
those who, like Issachar, devote
4:29 p.m.

4:35 p.m.

themselves to the study of Torah
and the perpetuation of Jewish
life. It is an obligation which the
Jewish community has yet fully
to assume.

May this week’s parshah
provide the stimulus for greater
involvement in philanthropy,
especially in these difficult
times. Shabbat shalom.

Parshat Vayechi is usually
read around New Year’s Day
in the secular calendar. Let us
pray that the year 2021 will
bring recompense for the
unprecedented difficulties that
we have endured in 2020.

Rabbi Robert Layman, a past
president of the Board of Rabbis
of Greater Philadelphia, retired
from the active rabbinate in 2001.

He is an instructor in the Osher
Lifelong Learning Institute at
Temple University. The Board of
Rabbis is proud to provide diverse
perspectives on Torah commentary
for the Jewish Exponent. The
opinions expressed in this column
are the author’s own and do not
reflect the view of the Board of
Rabbis. changing
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