Why did Yaakov refer to Yisachar as "Chamor Garem"?
Rashi: Just as a bony (i.e. strong) donkey carries a heavy load, so too does Yisachar bear the yoke of Torah.
Rashbam: Unlike their brother Zevulun, who travels overseas with merchandise; Bnei Yisachar are farmers, who farm their land between the towns, 1 like the strong bony donkey, which one finds between the borders. 2
Targum Onkelos: He blessed him with wealth in property.
Targum Yonasan: He is stringent in Torah-study, yet he remains strong. 3
Seforno: He is compared to a donkey, because he is not geared for warfare, as the Gemara says (Avodah Zarah 17b), 'Either the book or the sword! Ha'amek Davar - In the days of the Shoftim, before kingship in Yisrael, each Shevet separated a number of soldiers and their expenses to guard the land. Yisachar did not separate soldiers. We find that when they coronated David, every Shevet sent thousands or tens of thousands; but from Yisachar came only 200 men, "Yod'ei Vinah la'Itim" (Divrei ha'Yamim I 12:33), for they were not warriors. Also, it says about Yisachar, "Giborei Chayil l'Soledosam Misparam" (ibid. 7:2). It does not say so about any other Shevet, for they all had soldiers even before David reigned. Yisachar did not, until David reigned and decreed on them to be counted for war.
Da'as Zekenim, Hadar Zekenim, Moshav Zekenim #1, Rosh, based on Nidah 31a: Interpret our verse as, "A donkey was Gorem (i.e. caused the birth of) Yisachar." When Leah heard Yaakov's donkey, 4 she went out (30:16) to lead him to her tent. 5 Yisachar was conceived that night. 6
Malbim: A bony donkey does not go on far journeys; it crouches between the boundaries. Yisachar loves to stay in his land. He bordered Zevulun; Zevulun would take Yisachar's fruits, which were big, to sell them afar. Yisachar and Zevulun divided between them this world and the world to come.
Maharal (Gevuros Hashem Ch. 43, p. 162): 'Garem' means 'caused' (as in 49:14:1:6 above). Leah yearned to have more children with Yaakov. In a wife's yearning for her husband, she attaches her Chomer to a Tzurah (see note 7 ), attaining fulfillment. The Gemara (Nedarim 20b) writes that as a result, 8 her children will be Nevonim, i.e. drawn towards fulfilling their purpose (rather than to materialism). 9 (Thus, the verse means, 'Yissachar was caused by [Leah's yearning to actualize her] Chomer' (via her union with her husband) - EK).
Rashbam: This is similar to the Berachah of Moshe in V'Zos Ha'Berachah (33:18).
See Perush Yonasan.
Rashi (to 30:16): Hashem directed Yaakov's donkey towards Leah's tent. (Targum (loc. cit.) interprets as do the Mefarshim here, that the donkey brayed. Refer to 30:16:1:1 and the notes there.) (The Gemara is telling us that Hashem helps that babies should be conceived who will grow up to be Tzadikim.)
Moshav Zekenim #2: Alternatively, the Duda'im were due to a donkey. One who hears Duda'im being uprooted, dies! People arrange that a donkey uproot them. It dies, and then people come and take them.
Ohr ha'Chayim: Because she went out, this caused that Yisachar is "Rovetz Bein ha'Mishpesayim" and is not settled in one place. This is why the Bnei Torah, who are branches of Yisachar, go from city to city. Her act, which departed from normal behavior, caused her seed to depart from the norm.
In the expression of Maharal, the male is an expression of Tzurah (form that is purpose-specific; actualization), and the female is Chomer (raw material; potential). Refer to 2:23:1.1:1 and the note there; also to 29:2:152:2.
Of her (non-verbally) indicating this desire to her husband; refer to 30:16:153:1.
Maharal (ibid.): The righteous Jewish women in Mitzrayim acted similarly, and thus brought the Geulah.
What did Yaakov mean when he added, "who crouches between the boundaries"?
Rashi: He meant that they study Torah day and night, just as a donkey travels by day and night, and does not lodge in a house. When it wants to rest, it crouches between the borders of the towns to which it brings merchandise.
Seforno: Describing the bony donkey's strength, it explains how it is able to crouch to rest, with the two heavy packs (one on either side) still strapped to it. 1
Rashbam: Refer to 49:14:1:2.
Targum Onkelos: His territory lies between the borders (of his brothers - Targum Yonasan). 2
Ha'amek Davar: He sits in his place and toils in his place of learning. Bein ha'Mishpesayim is not such a clean, beautiful place to be fit to engage in the ways of the world. A person's learning will endure only if he makes himself like a wild animal that tramples [prey] and eats immediately. Some say, it dirties its food before eating. Rashi's first Perush there is primary (it is not adamant about pleasures; it eats meat without spices).
I.e. it can bear the yoke of Torah and the yoke of Derech Eretz and of leadership, as befits a true Talmid-Chacham.
See also Ba'al ha'Turim. Midrash Rabah (98:12) - Just as a donkey is low on either side, and high in the middle, so too is Yisachar's portion comprised of a valley at either side, and a mountain in the middle. See "Erkah Shel Eretz Yisrael" by Rabbi Yehudah Landy, Ch. 22, pp. 141-144. (CS)
QUESTIONS ON RASHI
Rashi writes: "... Like a strong donkey, to bear the yoke of Torah... Like a donkey that travels by day and by night, without resting the night at home...." What can we learn about Torah study from these verses?
Maharal (Derush Al ha'Torah, p. 11): One must labor in Torah like a donkey with a large burden, that travels day and night without rest. In other words, one must subjugate his physical body to the Torah. 1
Maharal (ibid.): In addition to exertion of the Guf (like that of a donkey), Torah study requires yet another aspect -- exertion of the Nefesh towards in-depth study (Iyun, this is comparable to the yoke of an ox).
