The Arizal teaches that the months of the year correspond to the twelve tribes. The ascribing of the tribes to their matching months follows the order they were organized into four formations of three tribes each — known as דגלים — banners, surrounding the Tabernacle.
The first encampment up front, on the east, consisted of the tribes of Yehuda, Yissachar, and Zevulun, respectively.
It then follows that Yehuda parallels the month of Nissan, Yissachar the month of Iyar, and Zevulun, the third month — Sivan.
It is surprising that Zevulun, the supporter of his brother, Yissachar, should represent the month that the Torah was given in, rather than the embodiment of Torah study — the diligent and profound scholar, Yissachar.
The Midrash Tanchuma points out how the Levites camped around the Tabernacle, with Moshe, Aaron, and his children on the east, in front of the tent of meeting.
Immediately adjacent to them were the tribes of Yehudah, Yissachar, and Zevulun.
From here we derive the adage, 'Fortunate is the righteous person and fortunate are his neighbors.'
They became great in the Torah, as we find the Torah states about Yehuda, “The שבט — scepter shall not depart from Judah, nor the מחוקק — the law inscriber, from between his feet.” (בראשית מט י)
In the case of Yissachar it is written, “And from the Children of Yissachar, יודעי בינה — those who had an understanding of the times, to know what Israel should do." (דה"י א יב לג)
Of Zevulun it is written (in Jud. 5:14), “and from Zevulun those who מושכים — wield, בשבט סופר — the scribal pen.” (שופטים ה יד)
The Midrash concludes, because they were neighbors of Torah, embodied by Moshe, they all became 'בני תורה' — children of Torah.
This appellation, so familiar to us all, seemingly finds its first usage in the context of these great tribes' remarkable devotion to Torah.
What is intended by defining someone as a 'בן תורה' — son of Torah?
If it refers to his loyalty to the Torah, as a son to his father, wouldn't it be more appropriate to refer to him as a בן לתורה — son to the Torah, as the Mishna in Avos refers to us as בנים למקום — children to the Omnipresent?
The Midrash mentions the Torah greatness of these three tribes whose proximity to Moshe inspired them to become Bnai Torah.
Yehuda represents the authority of Torah, the lawgiver. Yissachar embodies the understanding of Torah to its greatest depths. But the depiction of Zevulun's role in Torah as simply a scribe leaves us wanting. Certainly, the skill and accuracy necessary in recording for posterity our Torah scrolls, Tefillin and Mezuzos, the perfect word of G-d as it was given is a most critical need, but it pales in significance to the greatness of his close neighbors, Yehuda, and Yissachar.
Additionally, the Midrash makes no reference to Zevulun's remarkable devotion to his brother Yissachar in fully supporting his studious brother's Torah study, while traveling the seas to accumulate the wealth he needs to support that mission.
The verse itself is obscure in the context of its appearance.
It appears in the famed Song of Devorah, that Devorah the Judge sang after their victory over Sisera's army. She castigates those tribes who refrained from fighting and gives tribute and praise to those who came valiantly to do battle. She singles out the tribe of Zevulun who 'jeopardized its life to die' in devotion to the war, adding that even 'those who ply the scribe's quill' participated. (שופטים פרק ה)
Why the emphasis on the action of the pen upon the parchment? Simply state that those who normally engage in the important craft of the scribes came to fight.
Zevulun devoted his energies to traveling the seas, engaging in international commerce, reaping great dividends to support his illustrious brother, Yissachar.
The Midrash reveals that Zevulun was displeased after observing the lush territory of his neighboring brother to his north, Naftali, that provided him sustenance and tranquility to devote his energies to Torah, and he complained to G-d over his lot to seek his earnings afar disabling him from studying Torah.
G-d responded that he gifted Zevulun with something unique among all the tribes, the Chilazon fish, from which the blue dye of תכלת — techeiles is extracted.
G-d was conveying the incomparable mission Zevulun was entrusted with.
The blue color of the techeiles reminds us of the sea, the sea reminds us of the sky, and the sky reminds us of the Throne of Glory.
G-d tasked Zevulun with his special role to convey before the world that everything we engage in during the journey through the 'sea of life' is to bring us to our תכלית —ultimate purpose.
Zevulun went on to begin the task of bridging an entire world towards faith in One G-d, as exhibited in the blessing Moshe conferred on this tribe, עמים — the nations of the world, הר יקראו — will assemble at the mount [Jerusalem], being motivated by their impression of Zevulun and his people, to seek out G-d as well.
The root of his name, זבל, can mean both dung that is used as fertilizer, as well as זבול, a most desired dwelling, a noun used to describe the Temple, as well as one of the heavenly spheres.
The role of Zevulun, more than those of Yehuda and Yissachar, is to implement the values of Torah in the physical realm, tackling challenges and enthusing each circumstance as a vehicle to promote the Honor of Heaven within the most mundane of activities. To take the proverbial dung and transform it into a heavenly property.
There is a verse in Daniel foretells of a time of distress that never was since a nation existed until that time, and at that time, your people will escape, everyone who is found כתוב בספר — inscribed in the book. (דניאל יב א)
What book?
Rav Saadya Gaon directs us to a verse in Malachi, that describes a dispassionate people, feeling their efforts to serve G-d are worthless, as they see the wicked prospering while they are struggling.
It goes on to describe how the G-d fearing men spoke to one another, and the Lord hearkened and heard it. And a ספר זכרון — was written before Him for those who feared the Lord and for those who valued His Name highly. (מלאכי פרק ג)
It is this record of all those that recalibrate their compasses in heading with enthusiasm in their mission to tackle the world and its challenges in our everyday dealings, elevating it with a consciousness of G-d and the most holy task of unifying it to the world upon High.
The tribe of Zevulun are described as מושכים בשבט — literally to 'draw' with a pen, the act of writing which draws the quill back and forth in producing letters and words.
But perhaps the word משיכה —also alludes to its connotation of 'attracting' attention to our inspired actions that are written and recorded by a סופר, בספר — in the remembrance 'book' that will save us in the end of time from the distress, meriting the redemption.
The Netziv in his introduction to his magnum-opus on the Sheiltus of Rav Achai Gaon, says the word בן used for son has two intimations. One the notion of בנין — building, emphasizing the son's filial relationship to his parent, an instinctive emotional attachment that is 'built' upon the foundation of a parent. But there is also an allusion to בינה — understanding, reflecting on one's conscious awareness of one's mission to represent the source of my life.
When we live up to emulating Zevulun's determination in mindfully and purposefully staying the course, we too, can truly deserve the appellation of a בן תורה, one who is defined as a 'Torah son', one who remains focused on the privilege of bridging two distant worlds, bringing it to its highest purpose.
באהבה,
צבי יהודה טייכמאן