Musar su Deuteronomio 33:7

Another awesome thing which befell Judah: Our sags of blessed memory have said (Sotah 7b): "All those years that Israel was in the desert, the bones of Judah were 'rolling around' in his casket, until Moses arose and implored mercy for him. He said… (Devarim 33:7): 'Hear, O L-rd, the voice of Judah' — at which his limbs reunited. But he was not yet brought to the Heavenly synod, at which Moses said (Ibid.): 'and to his people shall You bring him.' But he could not engage in halachic converse with the sages there, at which Moses said (Ibid.): 'Let his hands do battle for him', etc." All this befell him because he had said (Bereshith 43:9): "If I do not bring him [Benjamin] to you and present him to you [alive], I shall have sinned against you all the days." __ But he did bring him! But, "the curse of a sage is fulfilled even if the condition [(in this instance, bringing him back)] is fulfilled" (Makkoth 11b). And we have already said that whatever issues from a man's mouth is by Divine providence, so that the L-rd's will was being enacted here. It seems to me that the explanation is as follows: It is known that they [the brothers] placed a ban on anyone who would reveal this [(the sale of Joseph)] to our father Jacob, and they included the Shechinah in this ban, wherefore the Holy Spirit [of prophecy] was removed from our father Jacob (until the end [of the episode], where it is written (Ibid. 45:27): "And the spirit of Jacob their father revived," which Onkelos translates: "And the Holy Spirit [again] reposed upon him.") And because of this ban it was decreed upon him [Judah] that holiness depart from him entirely, (as any man who is excommunicated), wherefore Judah was constrained to accept excommunication upon himself, as it is written: "And I shall have sinned against my father all of the days."

Yehudah is an example of the first aspect of the pillar Torah that we have cited. Our sages say that during all the forty years that the Israelites wandered in the desert the bones of Yehudah kept turning over within his coffin, and that Moses prayed to G–d שמע ה' קול יהודה ואל עמו תביאנו, "please G–d listen to the voice of Yehudah and restore him to his people" (Deut.33,7). The Talmud Sotah 7 explains that during all these years Yehudah had not been assigned a seat in the celestial academy, had not made proper progress in his studies, and had not succeeded in reconciling what he studied with the halachic decisions. Moses prayed that this should change. In the case of David, however, we find that since his learning matched the halachic decisions it is rated extremely high, and that is why it is said of him וה' עמו, "that G–d was with him, i.e. approved of David's halachic pronouncements. (compare Samuel I 18,14, and Shabbat 56 on that verse.) Yissachar is an example of the second criterion that is required for Torah to be a true pillar supporting the world, i.e. his full time dedication to Torah study. Zevulun is an example of the third criterion, that of supporting Torah scholars financially. To underline the esteem the Torah has for that kind of Torah support, we find that tribe referred to as מטה זבולון, i.e. not ומטה זבולון, to show that he was in a class by himself (compare Baal Haturim on Bamidbar 2,7). He is shown the same deference in Deut. 33,18, when he is mentioned before Issachar, who was his senior.