Okay, the topic tonight is the partnership between the scholar and the businessman, which is Yissachar and Zevulun. And the reason I thought of this topic for this week is because it happens to do with this week's parsha. And as we said before, it's good to live with the parsha, and the sicha of the parsha, this happens to be connected to this week's parsha. This week's פרשה, ויצא, we learn about the birth of the shevatim, of the children of Yaakov. And two of them were Yissachar and Zevulun, two children of Leah were Yissachar and Zevulun. And because of Yissachar and Zevulun's positions later on when they grew into big tribes and got their share in Eretz Yisrael, the land of Israel, and based on what their positions were, the two types of people, the scholar and the businessman, got the titles Yissachar and Zevulun. Yissachar is the scholar, the talmid chacham, the one that sits and learns Torah all day, and Zevulun is the one that does the business. The reason these were called, we give these two titles, because Rashi in Chumash says, on the pasuk, in the bracha, the blessing that Moshe Rabbeinu gave to the tribes before he passed away, so it says the bracha he gave to Yissachar and Zevulun, listen to what he says: \"שמח זבולון בצאתך ויששכר באהליך\". \"Let Zevulun be happy in his going out, and Yissachar, let him be happy in his tents.\" And Rashi says, what does that mean? What does it mean that Yissachar stayed in the tent and Zevulun went out? Rashi says Zevulun was a tribe that lived by the ים, by the ocean, and they were great businessmen, and they would go out actually from their place with ships, Rashi says this means with ships, and they would go out and do business in neighboring countries. Yissachar, the tribe of Yissachar were great scholars. They were the greatest scholars actually that Yidden had. They were the ones, it says, that always were involved in קידוש החודש, in calculating the month and seeing when Rosh Chodesh is, because they were great scholars. But they would sit home and they would sit in the tent and study and learn Torah all day. So therefore Yissachar is the name for the people who sit and learn Torah, and Zevulun is the name for those people who go out and do business. In the Zohar, it also says that the Jewish people are divided into two groups, and the way the Zohar calls them, which is the same two groups as Yissachar and Zevulun, but they are given two different titles. They're called מארי תורה ומארי עובדין טבין. מארי תורה means masters of תורה, ומארי עובדין טבין means masters of good deeds. Because the businessmen are not involved in learning Torah all day, but they do good deeds. They're involved in business all day, they get more chance to do good deeds. While Yissachar, the one who sits in the אוהל, in the tent, which means in the tent of Torah, they're those scholars and they don't get a chance to go out and do the same good deeds as Zevulun. So we have these two groups basically: we have the group called Yissachar and the group called Zevulun. We know that the majority of Jews are in the group of Zevulun, not in the group of Yissachar, and I will try to explain soon why Hashem has set it up so that the majority of Jews are in Zevulun rather than Yissachar. We might think that maybe most of the Jews should be in the level of Yissachar, wouldn't it be better if you sit and study Torah all day? But the truth is it is not so, the majority of Jews are Zevulun. Actually, the Gemara says that this was an argument between Rabbi Shimon bar Yochai and Rabbi Yishmael. Rabbi Shimon bar Yochai said most people should try to sit and learn Torah all day, and Rabbi Yishmael said, \"No, most people should work, go out and work.\" And the Gemara says: \"הרבה עשו כרבי שמעון בן יוחאי ולא עלתה בידם\", many people tried to do like Rabbi Shimon bar Yochai, it didn't work. \"הרבה עשו כרבי ישמעאל ועלתה בידם\", many people tried to do like Rabbi Yishmael and it succeeded, and the fact is that most of the Yidden are like Zevulun, and I'll explain soon why. When we talk about Yissachar and Zevulun, we refer to them many times as a partnership. There is a partnership between the two. And this concept of a partnership between the Yissachar and Zevulun, the scholar and the businessman, is a twofold one. One partnership is that being that each one has his function, his position among the Jews, therefore it is only with the two together that we fulfill the will of Hashem. If we only had Yissachar we'd be missing something, if we only have the Zevulun we'd be missing something, and it's only when we have both of them, that's when the רצון, the will of Hashem is fulfilled. So that's one kind of partnership. There's another kind of partnership when we talk about Yissachar and Zevulun, and that is when actually they make a An an official partnership. There is a concept of a person who's on the level of Zevulun, which is a businessman, to be able to make a partnership with a person who's on the level of Yissachar, and this has a legal, halachic validity of a partnership, as I will explain in a moment. So we have these two partnerships. One, the general partnership, without them discussing and making a deal between themselves. The general idea that we have some people in this position, some people in this position, together they make up the complete unit. Just like a person has a brain and a heart, and they both have their functions in how to make the person live. There is no official partnership that's made between the two, but it's a partnership anyway. When you have that and you have that, together it is a unit. But then you have the second partnership, which is actually when a person from Zevulun makes a partnership with Yissachar. And we'll start with the second one, that's the easier one. There is a concept of a person who's a businessman to make a partnership with a scholar. It's all based on Rashi that I mentioned before, on the פסוק, שמח זבולון בצאתך ויששכר באהליך. Which means the blessing was let Zevulun be happy with his going out, with his business, and Yissachar with his tents. But Rashi says that Zevulun were people who used to go out to do business, Yissachar were people who would sit and learn, and Zevulun would support Yissachar. Yissachar didn't make a living because Yissachar didn't work. People in Yissachar didn't work, and when you don't work, then you don't make a living. So the people from Zevulun would go out to do business and support the people of Yissachar. And it says in Shulchan Aruch, in Shulchan Aruch in halacha, in Yoreh Deah it says, if a person is unable to learn a lot, whether it is because he's just not able to learn because he doesn't have the head or he doesn't have the background, or a person doesn't have the time because he does business, what he should do is support people who learn Torah. And then the halacha is that they become partners and they share the sechar of Torah. That the reward that Yissachar has for studying Torah all day, he shares it with Zevulun. And therefore if you would have a Jew who's a businessman make a deal, and this is a real official deal, with a person who studies Torah all day and tell him, \"I will support you, but because of that, I want a share in your learning. I will share you, share with you my wealth, my money that I make, my profits. You will share with me your learning.\" It's a proper, valid, legal, halachic partnership, and this person Zevulun has half of the reward of this person who studies Torah all day. The halacha is it cannot be done after he learnt already. If a person learned and he says to somebody else, \"You know what? The Torah I learned for the last year or for the last day, if you give me some money, I will give you half of my learning,\" that is too late. That, that cannot be done. You cannot sell your learning Torah. And after it's done already, then it's a sale, you can't sell it. Gemara, the Gemara quotes the פסוק, אם יתן איש את כל הון ביתו באהבה בוז יבוזו לו. If a person is going to give all the wealth he has, he can't buy a word of Torah. But before you learn, there you can make a condition, and you can make a deal, a regular deal, a partnership. And the sechar of Torah that this person has for learning all day will be shared by the person who's the businessman. And the expression here is shutafut, partnership. We know that when we talk about a partnership in halacha, a partnership where two people are partners if it be the property or whatever it is, it doesn't mean that each one has half. Each one has the whole thing. And therefore in this case too, being that this is what they call partners, Zevulun in such a case actually is as if he studied Torah all day. That's the partnership he has, as if he studied Torah all day. It doesn't take away the obligation for him studying Torah a little bit. First of all you have to study Torah in order to know what to do. If you don't study, you don't learn halacha, you won't know how to behave, you won't know what you're allowed to do, what you're not allowed to do. Plus there is an obligation on every single person that you must learn something of Torah in the morning and in the evening. There has to be at least פרק אחד שחרית, פרק אחד ערבית, one perek, one chapter in the morning, one chapter in the evening, or if you can't, even פסוק אחד שחרית, פסוק אחד ערבית, one pasuk, one verse in the morning, one in the evening. So that, even this Zevulun who made this deal with Yissachar has to learn. But by doing that, it doesn't mean he learned all day. He learns once in the morning, once in the evening, and because he can't learn anymore, it's enough for him. But it doesn't mean that he has the sechar, the merit, the reward of learning all all day. But if he made this deal with Yissachar, then he has actually the sechar as if he studied Torah all day. Which of the two is greater? Now, on one hand, Yissachar is the one that actually learned. Zevulun is the one that gets the sechar as if he learned. But on the other hand, Zevulun has something over Yissachar because Zevulun has both parts: Zevulun has the part that he studied Torah because he gets half of the Torah that Yissachar learned, at the same time, he's the one that enabled it to happen. And the fact that he enabled the study of Torah, because if he wouldn't support Yissachar, Yissachar couldn't learn. So, the fact that he enabled it, he gets an extra reward that he enabled it to happen. And we find enabling Torah to continue and Torah to be learned, to a certain degree, is even more than the Torah itself because that's what brings about the Torah. We find in the Gemara that Rabbi said concerning his student Rabbi Chiya, he had a great student Rabbi Chiya, famous student, great scholar, so he said, כמה גדולים מעשי חייא. How great is the work of Chiya. What did Chiya do? What did Rabbi Chiya do? Rabbi Chiya said, \"I'm going to do something that Torah should be continued and people should be able to study Torah.\" And what he did was, he went through a whole procedure. He said first he went to the fields and he hunted and he got deer. Then he had it shachat'd and the meat was given away to poor people, and on the skin, he turned it into parchment, and he wrote the chumashim on it, חמישה חומשי תורה. And he went from city to city, actually to go back, the Gemara starts off, first he planted פשתה, flax, and he made, out of the flax he made nets, and with the nets then he went and caught, hunted the deers. And then he shachat'd it and then finally he got the parchment, he wrote on one parchment he wrote Bereishit, the other one Shemot, Vayikra, Bamidbar, Devarim. He went to a city and he found five children and he taught one Bereishit, one Shemot, one Vayikra, one Bamidbar, one Devarim. And he said, \"Now, you teach the rest. You teach everybody Bereishit, you teach everyone Shemot.\" And that's how he taught the Torah. The same thing he did, he wrote the Shishah Sidrei Mishnah, the six סדרים of Mishnayot, and he did the same thing. And that's how he made that the Torah should be continued. So, Rabbi said, \"כמה גדולים מעשי חייא, look how great what Chiya did.\" Now, Rabbi Chiya was a scholar himself. Rabbi didn't say, \"כמה גדולים תלמודו של חייא, how great is the study Torah of Chiya.\" He said, \"No, how great is the ma'asim, because when you do the ma'aseh, the act of preserving Torah and making the ability of study Torah, to a certain degree, that's even greater than the one that studies Torah.\" So, here we have both: the one that studies Torah definitely has something the other one doesn't have because he actually studied it, he gets the scholarship, he's the one that b'fo'al learns Torah, and Zevulun did not. On the other hand, Zevulun has the sachar of the Torah, at the same time, he also did something to enable Yissachar to learn Torah. And up to this day, there is such a thing as such a deal. There are people who actually make deals, and I know of people who make deals, where a person who's in kollel or somebody else who studies Torah all day, says, \"I will support you, I will give you\" - they make a deal of how much money he will give him per week - \"and the Torah that you learn is half mine.\" And people make this deal, and al pi din this is valid, this is a real partnership. But like I said, this could only be done before you learn, to make a deal for the future. You can't make such deals for the past; you can't pay and buy the Torah that you learned. That's one type of partnership that we talk about Zevulun Yissachar.

But really, the real partnership is not only when two people actually make this deal, but the real partnership is when we have Yissachar and Yissachar does what Yissachar is supposed to do, the scholars sitting and learning Torah, and we have the Zevulun, the people who go out in business and do what they're supposed to do, it's between the two, the partnership of the two, that Hashem's will is done. Now, what is the function of both? The function of Yissachar as we said is the one that studies Torah all day, and that's something that is supposed to be done. Hashem wants there should be some people who study Torah all day. On the other hand, we have Zevulun, they're the people who go out, it says בצאתך, שמח זבולון בצאתך, they go out and they do business. But when they do business, we're not talking about just pure business. When they do business, these are people who go out into the world and do business according to the Torah. These are people who fulfill the halacha of כל מעשיך יהיו לשם שמים, of whatever you do should be l'shem Shamayim. And this doesn't refer to studying Torah. Maasecha means whatever you do, whatever you do in your own things, your own maasim, which is business, or this includes eating and sleeping, but that's only a small amount of time. But when a businessman goes out to work, goes to the office or whatever he does, so he spends a lot of his time in working, maasecha, doing your own things, but if it's done l'shem Shamayim, then you bring kedushah into the physical matters that you're involved in. And the same is with other פסוק, בכל דרכיך דעהו, in all your ways you shall know Him. In your ways, not not in the ways of Torah. The ways of Torah is one thing. Your ways, when you're involved in your own things, you should know Hashem. And this is only fulfilled by the בעלי עסק, by the businessmen. A scholar who sits and learns Torah all day doesn't get that much of a chance to fulfill the commandment of מעשיך לשם שמים, because he's not involved in maasecha in your things. He doesn't have the ability of בכל דרכיך דעהו like a businessman does. And that part of serving Hashem is to a certain degree greater than the one that studies Torah. Now, I'll explain why. We know from Chassidus, and anybody who learned a little bit of Chassidus, or heard any vort of Chassidus, or heard any vort of a sichah, knows this statement of the Chazal that נתאוה הקדוש ברוך הוא להיות לו יתברך דירה בתחתונים. Hashem desired to have a dwelling place in this low world. Which means that what Hashem really wants is that we should get involved in gashmiyus, in physical matters, and make them holy. Hashem's dwelling place is not in the עולמות עליונים, is not in the high spiritual worlds. Hashem's real dwelling place is down here in this world, and not stam in this world, in the physicality of this world. It says in תניא, תחתונים אין תחת למטה הימנו, the low world there's nothing lower than that. And that is when you get involved in gashmiyus. When you're involved in Torah, then you're to begin with involved in a more holy matter. So to be studying Torah, you don't really fulfill making a דירה לו יתברך, making a dwelling place for השם בתחתונים, in the low matters. But when you're involved in business, which is much lower than Torah, this is really low, and in that you serve Hashem, then you really fulfill making a דירה לו יתברך. This what Hashem This where Hashem's dwelling place is. Now, Hashem wanted this to happen. Why He wanted, as we always learn, we don't know. That's why the expression is נתאוה הקדוש ברוך הוא, השם had a desire. And they once asked the Alter Rebbe, why did Hashem has had this desire? So he answered, אויף א תאוה פרעגט מען נישט קיין קשיא. With a ta'avah, a ta'avah means a desire, you can't ask questions. What he meant was that it's something that we can't understand. And it's not only we can't understand because it's so deep, beyond our understanding, it's not in the category of understanding. Because this נתאוה, this desire Hashem had, was the reason why He created the world. Obviously, this is a desire that was in Hashem's mind before the world was created. This was the reason for creation. So this is not a reason that is from within the creation, because this was a reason before there was creation. Hashem had a reason in His mind why He should create a world, because there's something that He wanted, and therefore He went along and created a world. So this is something that was in Him. And since this was in Him before the world was created, it's something that we as part of creation can't have any understanding. So this is something that's beyond us, but we know for sure that this is what He wanted. So what did Hashem want? To have a dwelling place in this low world, which is done through the businessmen more than through the scholars who study Torah, because the scholars don't have this תחתונים עבודה in the low world. On the other hand, when you get involved in physical matters of this physical world, then what happens is even though you're serving Hashem, but we do not see, I'm using the חסידישע terminology, we do not see b'giluy in a revealed form how this is a service of Hashem. After all, you're eating, you're drinking, you're sitting in your office, you're doing business, you're talking on the phone, you're talking to somebody, you can't see b'giluy in a revealed way how this is serving Hashem. The reason it is serving Hashem is because in your mind you have the intention that why are you doing this, so you should be able to make money. If you make money you can serve God, you make money you can buy tefillin, you can give your children a Jewish education, you can give tzedakah. So you're doing it for the sake of Hashem, so it is a service of Hashem, which makes the gashmiyut holy, but you can't see it. You have to at the same time have something which is even superficially Godly, and what is that? That's the Torah. Torah is חכמתו של הקדוש ברוך הוא, the wisdom of Hashem. And being that the Torah is the wisdom of Hashem, that is b'giluy, in a revealed way, connected to Hashem. On the other hand, when you study the Torah, the Torah is not דירה בתחתונים. You're not making that much the dwelling place in this world. And when you use the gashmiyut, you're making a dwelling place into this world, but you do not see b'giluy how this is a service of Hashem. So what makes up that we should have the proper inyan of making a dwelling place for Hashem and at the same time there should be b'giluy? When we have people studying Torah all day, and you have people being involved in the gashmiyut and serving Hashem through the gashmiyut. So together, then we have the real דירה לו יתברך בתחתונים, we have a dwelling place for Hashem in this low world in a form that this dwelling place could see that this is a service of Hashem because other Jews are studying Torah so they bring the Torah into the picture. So you have the Torah, and you have the involvement in גשמיות לשם שמים, together it comes out. Which of the two is the main one? Well, we see in this פסוק, שמח זבולון בצאתך ויששכר באהליך, where the pasuk says Zevulun should be happy going out and Yissachar should be happy in the tent, who is mentioned first? Zevulun is mentioned first, the businessman, because out of the two, who really makes the דירה בתחתונים, who really makes the dwelling place for Hashem? It's the Zevulun, if he does it properly obviously, the Zevulun is the one that does it. And it's actually hinted in his name. The name Zevulun, what does the name Zevulun mean? So in this week's parsha we learn that when she called Leah, when she gave birth to Zevulun, Zevulun was her sixth son, she said like this, why is she going to call him Zevulun? הפעם יזבלני אישי כי ילדתי לו ששה בנים. Now my husband will make me his true dwelling place because I have six children. She knew because all the אמהות were נביאות, were prophetesses. So they knew the future. But she knew that Yaakov is going to have twelve sons, and she knew that Yaakov is going to have four wives. If you divide it equally, each one should have three children. She herself had six children already. So she said, now there are six children left to divide amongst the other three, so I have myself as many children as the other three together will have. So now that I have that much, I'm sure now my husband Yaakov is going to make my place his real dwelling place. And that's why she called him Zevulun, because יזבלני means a dwelling place. The word זבול means a dwelling place. So the word Zevulun represents the dwelling place. And what did we say before? Zevulun is the one that makes the dwelling place for Hashem in this world more than Yissachar. And that's hinted in the word יזבלני. Where do we find the word זבול as a dwelling place in connection to Hashem? I'll tell you where. When the Beit Hamikdash was built, and Shlomo Hamelech davened to Hashem the day the Beit Hamikdash was up when they made the חנוכת הבית, the inauguration of the Beit Hamikdash, what did Shlomo Hamelech say? בנה בניתי בית זבול לך. I built a בית זבול, I built for you a house, a zevul. What is zevul? A dwelling place for Hashem, that's what he settled for you. And what was the dwelling place for Hashem? That physical building that Shlomo HaMelech built, the Beit HaMikdash. We know that there is a בית המקדש למעלה, there is a spiritual בית המקדש. We know that there are all kinds of high, holy, spiritual worlds. But what's the בית זבול? Not the spiritual part, not the spiritual בית המקדש, the בית זבול, the real dwelling place of Hashem is the physical בית המקדש. Actually, what Shlomo HaMelech said when he built the בית המקדש in connection to this expression, I built a בית זבול, he said like this, השמים ושמי השמים לא יכלכלוך ואף כי הבית הזה. שמים ושמי השמים, the heavens and heavens of heavens cannot contain you, but this house can. This house is the בית זבול. Now this house was a gashmiyusdike house which all needs, and Hashem wanted, whatever reason, nit'avah, he had a ta'avah to make the tachtonim, the low, physical world into his dwelling place. And that's where the word zevul is written. And the same is here concerning Zevulun that the word יזבלני, which is the reason why he's called Zevulun, is from that same shoresh, the same root. She said, this will be the main dwelling place of my husband. And even though she referred to the main dwelling place of her husband, not of Hashem, but we know צדיקים דומים לבוראם, צדיקים are like השם, צדיקים represent Hashem. So by saying that this will be the main dwelling place of my husband, really this means the main dwelling place of Hashem. So Hashem's dwelling place is in this physical world which happens through the people who are in the level of Zevulun. Yissachar, the way you spell Yissachar is יוד, שין, שין, כף, ריש. We don't pronounce both שינ'ס, really, some people pronounce it Yissachar, but we say Yissachar, but the way it's written is יש שכר. Yissachar is two words, יש שכר, there is reward. So Yissachar represents the concept of reward, reward is something that you could see, you it's revealed, it's something good that's in a revealed way. And what is that? That's the Torah. But that's not the זבול. The זבול, which is the dwelling place, which is like the Beit Hamikdash, that is Zevulon. That is the businessman. And that's why in the pasuk, Moshe Rabbeinu says first: שמח זבולון בצאתך, let Zevulon be happy because he's first, and then ויששכר באהליך, Yissachar in the tent. And this is the dwelling place of Hashem, and this also represents the main dwelling place of Yaakov. What does she say? This is going to make my husband Yaakov have his main dwelling place with me, because Yaakov, since we said like we said before, tzadikim are like Hashem, in his own personal life we also see that where did he accomplish the most? Not in his studying Torah, but in his getting involved in the world. Yaakov was a person to study Torah, we know that. It says in חומש, יעקב איש תם יושב אהלים, he was a, literally a person, he sat in the tents. Tents of what? The tents of Shem v'Ever, the tents of studying Torah. Yaakov represents Torah, we know that. We know that the three Avot are כנגד, parallel to the three עמודים, the three pillars that the world stands on. It says in Pirkei Avot, the world stands on תורה, עבודה, גמילות חסדים. On תורה, עבודה, which means קרבנות, or davenen, which is in place of קרבנות, and גמילות חסדים, and good deeds. These three are parallel to the three Avot: Avraham is chesed, you know, Avraham did kindness, so he is the pillar of גמילות חסדים. Yitzchak was a korban, Yitzchak was by the akedah, he was a korban, he was sacrificed, so he's the pillar of עבודה. Yaakov, that represents Torah. So Yaakov's main thing was Torah. Nevertheless, when we look in Chumash, in this week's parashah actually, and we look through the life history of Yaakov, when does it say, ויפרוץ האיש מאוד מאוד, that the man spread out and grew very, very much? It doesn't even say he grew, or he grew a lot. מאוד מאוד, the word מאוד itself, very, always means very, unlimited. מאוד מאוד, very, very, very great, when did that happen? Not when he sat and learned Torah. It's after he left his father's house, he left the Torah, the the time when he was able to study Torah, after he, because it says after he left his father's house he studied Torah for 14 years in ישיבה של שם ועבר. And then he went to Charan, he went to Lavan, and what did he do at Lavan? He didn't, he studied, I'm sure, as much as he could, but most of his time he spent working with צאן לבן, with the sheep of Lavan. And that's when he accomplished the ויפרוץ האיש מאוד מאוד, that's when he grew very much. That's when he came to the level of setting up a Jewish nation. The 12 shevatim were born there. Almost all, there was one, Binyamin, on the way out, wait a little after he went out. It's over there when he reached the level of מיטתו שלימה, which means that all his children were following the right path. Not like Avraham, had a son, יצא ממנו ישמעאל, there was a son Yishmael. Not like Yitzchak, there was a son Esav. He did not have any of those. מיטתו שלימה means his, means that his family was complete. Where did all this happen by Yaakov? It all happened when he was in Charan working with צאן לבן. So it comes out that the main דירה, the main place where Yaakov the thing is Yaakov being is found, what's his main thing, is the same like by Hashem: דירה בתחתונים, doing the גשמיותדיקע low things and serving Hashem through that, that's where he made it. And that's why she said, הפעם ילוה אישי, זבולון which represents בעלי עסק, businessmen, that's where Yaakov he says, now הפעם ילוה אישי. And that's where Hashem also dwells, it is זבול. You have to have Torah also. There's no such thing as only being a בעל עסק, a businessman, and not having to study Torah. Like I said before, you have to study Torah. And you have to have people who study Torah. And if you don't have the people who study Torah, you're missing that, using the chasidishe lashon, גילוי אור, that great light of Hashem that's there in the Torah. But you have to have the combination of both, and the main one that does it is the one that takes that light and brings it down. This touches upon the concept the way it's explained in Chassidus, using the Chassidus terminology. When you learn Torah, you're mamshich an or shel lemaalah mehishtalshelut. When you learn Torah, you bring down into this world a light that is beyond hishtalshelut. Hishtalshelut is the beginning of the formation in the spiritual sense that later on, after many, many millions of unlimited amount of levels turns down to this physical world. So the light that's higher than hishtalshelut, you can imagine how great that godly light of Ein Sof is, and Torah, being that Torah is not part of creation, so Torah is connected to that great light which is beyond the source of creation, that or shel lemaalah mehishtalshelut. While when you serve Hashem through being involved in the physical world, since it's through the physicality that we're serving Hashem, we're connected to the light of Hashem, but a light which is שייך to hishtalshelut, a light that's already connected to the creation, because you're serving Hashem through matters of creation. So which one is greater? Well, obviously, the light that's higher than creation, the light that's lemaalah mehishtalshelut is a higher level of Godly light than the light that comes down already in the level of creation, that's already an אור מצומצם, that's a contracted light, that's not so great. On the other hand, the light that comes down through working with גשמיות'דיגע things, physical things of the world, the light is not so great, but it comes down much deeper, much lower. It comes down למטה מטה. Since you're involved in גשמיות, so the Godly light, even though it's not such a high level, comes down lower, while the light that comes through Torah, it's a very high light, but it doesn't, it's not נמשך, it doesn't come down that low. What we want is, we want that great light to come down very low. If you'd have both, that would be the best thing. And that's what happens with the combination, or let's call it the partnership, with the people that study the Torah and the people who get involved with esek. Together, we have the great light lemaalah mehishtalshelut.

Then there is something else that we have in the מעלה of a baal esek, of a person who does business, over a person who studies Torah all day. It says in Chassidus that a person who goes out into the world is able to see hashgachah pratit, divine providence, much more than a person who sits in yeshivah and studies Torah all day. You sit in yeshivah, you're involved in the words of Hashem, Godly words, the chachmah of Hashem, but you cannot see hashgachah pratit. You don't see the divine providence. But when you do business and you see all kinds of things happen, you see, oh, this just happened, that just happened, look how this thing turned out, you see hashgachah pratit much more. Plus there's another thing: when you're a baal esek, the מעלה is like this: when you're a businessman, you are involved in worldly matters, and therefore, it is as if you were tested already, and your strength and connection to Hashem is stronger than the person who doesn't go out into the world. And I'll explain what I mean. It says in Chassidus concerning nisyonot, we have the concept of tests. Sometimes Hashem puts people through tests. What's the purpose of a test? Why does Hashem do that? The pasuk makes it very clear: כי מנסה השם אלקיכם אתכם, Hashem tests you, לדעת, to know, הישכם אוהבים את השם, do you still love Hashem? But then the question is, and the Ramban asks, Hashem knows everything. Why does He have to test you? He knows what you're going to do, so He knows whether you love Hashem or not. Why does He have to test you? So it says in Chassidus that it's not just to know, it's actually to bring it out. When a person overcomes a test, it brings out within this person, stronger, his commitment and his connection to Hashem. It's like the Rambam says that we have two types of Jews: he says you have a Jew who is called a חסיד מעיקרו, a person who is good and fine and does everything proper; then you have a person who is called a כובש את יצרו, somebody who has a strong יצר הרע, and he has to conquer the יצר הרע. And he says the same thing is with a baal teshuvah. A baal teshuvah had to overcome his יצר הרע. He says who's greater? So we know, במקום שבעלי תשובה עומדים, אפילו צדיקים גמורים אינם יכולים לעמוד, where baalei teshuvah stand, צדיקים don't stand. And there are many explanations what was special about a baal teshuvah, but one of the explanations what's special about a baal teshuvah is that a צדיק, you don't know what might happen if he will ever come to a test. He was never tested, and you never know! If a test will come, you don't know what might happen. But a baal teshuvah, who passed it already, he was there and he nevertheless turned away, his commitment, his connection to Hashem is greater. And that you have only by Zevulun, not by Yissachar. You need the Yissachar, the person, Yissachar, who studies Torah, to guide the other person, to tell him what the הלכה is, to teach him. So you need the scholars! But who is the one that is greater, who already passed and his commitment is stronger? That's the one who is out there in the world, and the tests are there in front of his eyes, all kind of things, and anybody who is out there knows the tests, and nevertheless withstands, that person is greater. So it comes out like this from all this: that the real תכלית is Zevulun, not Yissachar. Yissachar is the one that guides, or brings down this greater light, but the תכלית of who really accomplishes the will of Hashem, that's Zevulun. And that's why Zevulun is first, and that's why Hashem made it that the majority of people should be Zevulun, not Yissachar. You need some to be Yissachar, and there is a certain merit that they have that they're able to study Torah all day, not to be out there in the world, but the Zevulun has his maalah and in a certain degree a greater maalah than Yissachar. Now, each one has to have a little bit of the other. Zevulun has to study Torah from time to time. Yissachar has to also get involved a little bit in working with gashmiyus and elevating the gashmiyus, but we're talking about what the main avodah is. And we also have to remember another thing, that when we talk about Yissachar and Zevulun, each one should stick to his and not confuse the issues. In Chassidus, you find an expression, נשמות התועות. נשמות התועות means wandering souls. Sometimes you have a person that doesn't stick to his job. It could happen that you come to a person who you expect to do good deeds and give tzedakah, and when you come to him for tzedakah, he says, \"Ah, I have a shiur to learn, I have to study Torah.\" And sometimes when you come to a person who's supposed to study Torah, and you ask, he's a teacher, you want to learn, and he's willing also to learn, \"Oh, at this minute I have a job to do, I have to go do some good deed.\" Each one has generally, unless the time comes and that's what's brought to his hand, but generally speaking, you have to stick to your shlichut, your mission. There's even a story of the Baal Shem Tov about two people. The story is a long story, but there were two people who traveled someplace for business. One was a wagon driver, and one was a businessman. And they came to a city, and they came there Friday afternoon, and they had to stay there, so they both went to an inn, and they stayed there. And the innkeeper, I mean the the the businessman happened to hear, at Shabbos afternoon, Friday afternoon, heard from far some kind of noises, so he went out and he saw this guy who was stuck in mud, and he worked very hard to schlep him out of the mud. And then you had the wagon driver that dressed for Shabbos, went early to shul, and he wasn't poor, he wasn't rich, but he wasn't poor, so he had prepared a nice Shabbos. In shul, he found a few guests, and he brought them home. So the one that was supposed to be the one to bring the guests home, he was the one that helped the wagon. And the one that was supposed to help the wagon, he's the one that brought guests home. I guess the story was that they each one were able to do the other thing, and they just chose to do this. And when they came in shamayim, the Baal Shem Tov said they looked at them and said, \"You guys mixed up your roles. You were supposed to do this, he's supposed to do this, and this is called נשמות התועות.\" So we can't mix up our roles, because if you mix up your role, you're not doing the right thing. Be'emet, the whole story is wrong. But only a little bit. Right, right, right. That was the story, the details of the story. What? התועות. תועה means wandering, lost, lost soul, not really wandering, lost soul. Go lost because you lose your mission. So each one has to stick to his stick to his mission generally, even though at certain times each one has to do the other, but when each one does the part that he is supposed to do, so then, together we accomplish what Hashem wants us to do. So just in short, we're talking here about the partnership of Yissachar and Zevulun, so there are two parts: There's the partnership of making a deal together, and the truth is when you make a deal together, each one has a share in the others, so Zevulun will have a share in the Torah, Yissachar will have a share in what Zevulun does, since he is learning because of Zevulun, so whatever Zevulun accomplishes, he gets a share in that. That's one type of share partnership. And the other one is the general partnership that because you have these two types of work, of positions or mission in the world, together we accomplish the ratzon of Hashem. We do what Hashem wants by making into by to make a דירה לו יתברך, a dwelling place. But if you look what Chassidus says, which of the two is the one that actually does it more b'foal, that's Zevulun. Zevulun is the Zevul, Zevulun is the דירה קבועה, the established דירה, dwelling place of Hashem, that Hashem wants a dwelling place in this world. When Mashiach will come, then the truth is everybody is going to become Yissachar. We won't have to work. It says when Mashiach will come, the Rambam says the world will only be involved in studying Torah. When Mashiach will come, it says we won't have to work, מלאכתן נעשית על ידי אחרים, our work will be done through others. But in order for that to happen, we have to have now, before Mashiach, we have to have the two. And which of the two is the main one? The businessman who does his business properly according to the Torah, and brings godliness into the world, he makes the גשמיות holy, that's the person that really helps the most in bringing down the fulfillment of Hashem's desire of making a דירה בתחתונים, which will be the thing that will bring Mashiach.

Yes. Isn't it that they both they get half, Zevulun gets half the Torah of Yissachar didn't learn that it's the new Torah he's learning if they make a partnership? Right. Why should it have to be new learning of Yissachar? Before they learn. Before they learn? Right. What if beforehand he's learning, did he still get half the Torah? No! He gets the שכר of the Torah. Doesn't learn, that's the whole thing, he cannot learn. So whatever Yissachar learns, half of that שכר is shared with Zevulun. And the Olam Haba? Yes, שכר and the זכותים, and all the things come along. He doesn't get the scholarship, but anything, any זכות, or any שכר, anything that Torah gives, he gets. Well, obviously, but he doesn't have a chance to study Torah. That's why his level is greater! That's what I said! That's why his level, because he overcomes the yetzer hara, which Yissachar doesn't have that test. True. So, we're talking about a Right, but we're talking about a Zevulun that that is successful in overcoming the yetzer hara. A Zevulun that doesn't overcome the yetzer hara, that's not the Zevulun we're talking about. Zevulun who's a businessman and does everything the way he's supposed to. Yes. Are there really more Zevulun than Yissachar? Yes, I hope so. I imagine so. Yes, Joe. More of a kind of one Yissachar makes deals with five or ten different Zevulun? And from what you said before, when it includes the business, but you said the whole thing. Yeah, but he doesn't If he's getting more money than he needs for support So if he gets five different They share it. And does he have the sachar of all five, or the other ones lose out? Possible. There is usually not 100,000 people helping him. It's possible, I don't know. I hear I hear your point, but it's possible. Okay, let's take from the women. Yeah. Earlier talking about Zevulun bringing Hashem's dwelling place to this the physical world. Yeah, and you said what, השם שמיים, something like that? No, no. I quoted what Shlomo Hamelech said. He said these words, Hashem, when he built the Beit Hamikdash: השמים ושמי השמים לא יכלכלוך. I'm just quoting the words, ואף כי הבית הזה. That means שמים, heavens, שמי השמים, the heavens of heavens, לא יכלכלוך, cannot contain You, ואף כי הבית הזה, but this house can. And what did you say just before that? May I didn't write it down? I'm quite sure I didn't write it down. כל מעשיך יהיו לשם שמים? Oh, oh. כל מעשיך לשם שמים means all your actions should be for the sake of God. Yeah, but going through that, you're the eyes, kindness, speaking True, that too. But Zevulun, not only they're doing it right, not only doing business l'shem Shamayim, that's the service of Hashem, just being there, because people look at him, and people in the outside world, for every move that he makes, is a kiddush Hashem, or chas v'shalom, if he don't behave, will be chillul Hashem, so just being the whole מציאות and the conducting yourself and doing everything, that is a way of serving Hashem, because you bring other people to respect Hashem because of you, that's serving Hashem. Yes, let's start from here. Kohen, a kohen. There is an explicit law in Torah on this, in Choshen Mishpat in the Kesef Hakodashim... It has to be considered a real legal partnership, and both own the raw. So, therefore, how could one be more important than the other, how could one be creating the דירה בתחתונים more than the other? No, it's he does it, and the other one gets a share in what he does. Gets he gets all of it, but it's right, but I'm not talking about the people. We're talking about the job. This job accomplishes more than this job, and together, each one gets the whole thing. But not Right. True. But yeah, not for the Zevulun, right. But the one that really does it is Zevulun. Zevulun's job does it, even though Yissachar makes it. Equal partners in doing, but the the jobs that are there're two jobs here. One job does it more than the other, and together, they both have a share in the whole thing. Little quest- question, then. We're talking about about Hashem this is one desire. I've heard a number of times... Desire to make a dwelling this world, okay. Desires, how do we know that that was His only desire? I'll ask you a better question. How Not only how, how do you know this was His desire? Because the Midrash There is no other way of knowing it. If it would say, then it's good, if it doesn't, it does. This is the desire he had in creating the world. Would you say, normally, they help us, they make us close to be able to, for a person to be closer. But why is it that many many people they have they get shattered and they get driven away? Well, they have free choice. They do, they have free choice, and they have the kochot, they have the kochot to overcome it. But they have the kochot and they just didn't choose to do it, obviously, and otherwise it wouldn't be a test. Yeah, but those, most people were weak before that, and this just helped them. Those people were very strong, the test couldn't get to them. Okay. First of all, when Yaakov left his house, he was 63 years old. Right. Then it says he went, I know it's a Midrash, he was in Beit Midrash for 14 years. Could it be That's called the yeshiva is called. When he was young, when he was young, when it says יושב אוהלים, it means Shem and Ever. Actually, later on when he goes 14 years, it was only Ever and not Shem, that's true. And Rashi only refers to Ever. Yeah, you're right then. Secondly, how can the land contract? You said he had Beit El Well, that's in truth, that has nothing to do with our subject, what you're asking. But the truth is the simple answer is it was in a dream. Simple as that. Okay, you want to tell me something? Yeah. Wait, Pesach, we have a few questions. Does the partnership, the business partnership, does it also work for bad and for good? In other words, if one steals money, is the partner in what went on there? Secondly, is the money that one gives considered tzedakah? And thirdly, is if the if Zevulun is something that accomplishes more, is that something that should be more encouraged, even though a person has to find his own shlichut, but there's still, you know, you raise children, and you encourage them to do different things, you guide them, like, you know, now is the time to and years ago, so I can tell you, in a Litvish point of view what I said tonight would not go through, I can tell you that. Because there they wouldn't, but Chassidut says that this is a higher madreigah. Now, whether your personal shlichut is this, you got to see what you're capable of. If a person has a good head and he's capable of learning, then obviously that's his shlichut. If a person is, he can't, it's not, and although you've got to discuss it with somebody, you can't decide yourself, discuss it with somebody who understands more and you decide what your shlichut is. But definitely some people have this shlichut and that's their shlichut, I mean it's The other question that you asked, whether it's tzedakah or not, I think Rav Moshe Feinstein it's not. In the Teshuvot, not tzedakah. He said it's a real partnership, and you can't use maaser money for it. That's what he says. You have to give maaser separately, and this is a a regular deal, a regular partnership, it is. Not tzedakah. So when you give money to yeshivah, that's not necessarily Yissachar Zevulun partnership? No, no no, only tzedakah. The Yissachar Zevulun in the Torah, they were two people, and each one Well, I don't know how it worked, whether you had individual people making the deals, or the the בית דין of this group and this group made the deal for the people. I don't know how it worked, but it definitely was a real official deal. What about the No, don't worry, share You never meant No, you never If you have a partner in business Yeah, but this partnership is only for one part. It's a partner in one aspect. You don't become a partner in everything. You can partner for one thing and you don't become a partner in everything. U-vichlal, if you didn't mean that, then then you don't become a partner in this. Maybe because of that you didn't really mean to take that money, so the Torah doesn't go to him either, maybe. But definitely you don't have a chelek in the geneivah. But Yissachar will not get Unless he tells, go steal and do it, then yes, then you're a partner. But if he doesn't, then I don't see how you're a partner at all. If they don't, each fulfill their thing, there's no partnership at all. There's no partnership. If you don't do it right, partnership is only if you follow the the the deal, yeah. It won't work there either. Yeah, and this mark will go to the that type. Zevulun is picked up from the word זבול? Right. That was the same with What does it mean to say זבול, I mean it's I doubt it has anything to do with it. bring down as low Yeah, but the word זבול doesn't mean low. The word זבול means bayit, a דירה. It's a דירה. In the, well, by Hashem happens to be the low part, so by by Yaakov. I understand, but I don't know if that has to do with the word. I hear, I don't know it's a it's a Yeah, yeah. Like you say זבל is blatte, is garbage. And, you know, they say gelt is the gematria of בלאטע. The word, the word gelt is the gematria of בלאטע. And so, same thing זבל. Anyway, I don't know, but I don't think it has a connection. Yes. You could make a partnership with a child. I don't know if you have to write it down in a document, you just make up that I'm giving, supporting you, whatever you learn, I have a share. Before you learn. If someone learned already and you want to give him money because he owes bills for last month, yeah, but what you're, so what you're giving is for the future, not for the past. Every time you give him, you're, you're giving it for the next month. But I don't have to mention every time, you mention it once and that's for always. But you, yeah, you mention that we're making that, and this is for, to have this chelek of your learning for the future. But if a person learned already and then he comes and asks you for money and you give him, then it might be tzedakah, if the person doesn't have any money it might be tzedakah, but it's not the partnership of learning, that cannot be. Because if you do it afterwards, you're selling your Torah, you can't sell Torah, there's nothing to do. Before that, you're making a deal, something else, you're not selling it, but if later, you're selling it.