역대상 11:32의 인용 해설

From a more psychological point of view we may understand the name as reflecting a new insight of Leah who had previously stopped conceiving after bearing four sons in short order. The word גד is related to המשכה, “continuity.” When Leah realized what was happening she decided to draw once again upon the source which had previously enabled her to bear children and by means of her prayer גד גדי, i.e. that her good fortune be restored to her she waited for additional children. When Gad was born she named him thus as he represented a vicarious continuation of her former good fortune. A similar consideration prompted her to name Zilpah’s second son אשר, the meaning of which is similar to that of Gad and also contains an element of gratitude. She hoped that her gratitude for Asher would prompt G’d to allow her to have still more children. When she personally, bore Issachar, after the story with the Dudaim, she credited the emanation בינה with her success. We read in Chronicles I 11,32 that the members of the tribe of Issachar were extremely conversant with the requirements of whatever generation they lived in, i.e. they displayed more insight than any other tribe. [This is why a delegation of 200 men from that tribe was considered as equivalent in collective wisdom to many thousands of the other tribes. Ed.] We have a verse in Proverbs 23,19 ואשר בדרך לבך, “make your heart take the proper path,” which alludes to something similar. [In modern Hebrew the verb אשר means to confirm, to acknowledge, something similar to giving thanks. Ed.] As a reward for such an attitude G’d gave her also Zevulun, a name which corresponds to the central emanation known either as קו האמצעי, or as שבט, i.e. the emanation תפארת. [According to more recent names the emanations are known as, this emanation is best translated as “harmony,” a fitting description of קו האמצעי, the “middle line.” Ed.]

Yesochar's nobles. The noblemen of Yesochar. This refers to members of the Sanhedrin who were engrossed in Torah study, and who knew and understood the times.³⁰Divrei Hayamim (1, 12:32) lists, among King Davids followers, “Of the sons of Yesachar, who knew and understood the times.” They understood the nature of the events taking place in their times, and were, therefore, qualified to serve as King David’s advisors. (Rashi to Divrei Hayamim, there). Or, they were expertly versed in the calculations used in fixing the months and years of the Jewish calendar. They knew and understood the determination of the times of the calendar. (Yalkut, here, 52. See Rashi to Bereishis, 49:15) They constantly accompanied Devorah, teaching the Yisroelites the laws and precepts.