31 July 2026
The Most Mehudar and Unique Yissachar Zevulun Pact Is at Shas Yiden –
……… And Earns Almost 7 Million Mitzvos!
The concept of the Yissachar-Zevulun Torah Learning Pact goes back well over 3,500 years, to the time of Yaakov Avinu and his sons. It is named for the Torah pact between two of his sons – Yissachar the scholar and Zevulun the merchant. Not only was it an equal pact but, Chazal explained, the deed of Zevulun/the Sponsor is considered even greater than that of Yissachar, because without the support of Zevulun, Yissachar would not have had the wherewithal to study Torah undisturbed.”
It is well-known that when it comes to learning Torah, people who sponsor the learning, often do so, not just as a donation. By financially supporting specific Torah scholars, they enter into a binding, written, signed and sealed learning partnership pact whereby the Sponsor (the Zevulun) is deemed by Halacha as if he personally studied the Torah completed by the Scholar (the Yissachar). (See below.)
Thus, those who support the Talmidei Chachomim at Shas Yiden via a Yissachar-Zevulun Pact merit a portion in every daf of the entire Talmud Bavli and associated texts that they study, and complete the entire cycle in the space of ONE year. Some of the Sponsors opt to continue sponsoring repeat cycles of Shas which accrue to them.
Sar Hatorah, Maran Hagaon Harav Chaim Kanievsky, zt”l, Nasi Shas Yiden, emphasized: The most mehudar Yissachar-Zevulun pact to support in our times is that offered by Shas Yiden – it comprises the entire Shas, Rashi and Tosfos – all in just one year!
Rav Chaim explained why this pact with Shas Yiden is the most mehudar. Chazal say that the highest level of learning is when one understands what he is learning b’iyun u’ve’amkus. However, even higher than that is when one remembers b’al peh all what he has learned. I have farhered the Shas Yiden avreichim geonim many times and can attest ZEI KENNEN SHAS (they know Shas)!
YES! YOU CAN MAKE
your OWN SIYUM on the ENTIRE
Shas, Rashi & Tosfos
IN JUST ONE YEAR!
The Yissachar-Zevulun Pact in Halacha
The Shulchan Aruch in Yoreh De’ah Chapter 246 regarding the efficacy of the Yissachar-Zevulun Sponsorship Pact for the Zevulun (the Sponsor) states clearly: It is deemed as if he (the one sponsoring the learning) himself learned all the Torah studied under the pact.
All the learning under the Shas Yiden Yissachar-Zevulun Pact is yours בעוה”ז ובעוה”ב (in both This World and the World to Come)! Concerning this, the Netziv of Volozhin comments that in Olam Habah, the Zevulun sponsor will sit together with the Gedolei Torah of the past and merit to participate in their discussions and pilpulim on all the Torah learned.
Achieve Almost 7 million Mitzvos in One Year
The Vilna Gaon in Shnos Eliyahu Pe’ah 41 states that one should hold precious every word of Torah that he learns because each word is considered a mitzvah of its own.
Thus, since in Talmud Bavli, Rashi and Tosfos there are 6,608,891 words, that translates into almost 7 million mitzvos accruing through Yissachar-Zevulun at Shas Yiden.
Official Shtar from Shas Yiden
Each Yissachar-Zevulun pact is confirmed by an official contract (shtar) from Shas Yiden specifying the learning of the entire Shas, and is witnessed by talmidei chachomim.
All who wish to enter into a Yissachar-Zevulun Pact for the entire Shas during ONE year should contact Shas Yiden to make arrangements: 718-702-1528.
The opportunity to complete the entire Shas has been a cherished way to honor family members and others as a prized achievement. It has also proven to be a source of comfort for mourners to obtain such a zechus for their dear ones during the year of mourning – a siyum of the entire Shas can be completed on the yahrzeit!
Yissachar-Zevulun Pact –
Beyond the Grave
The legendary visionary and “Father of Yeshivos”, Reb Chaim of Volozhin, was the founder of the famous yeshiva in the town of Volozhin and the beloved talmid of the Vilna Gaon.
Reb Chaim had an ongoing Yissachar-Zevulun pact with a local shoemaker – a man who was not learned but who dearly valued Torah learning. They had a ‘deal’ whereby the shoemaker would pay the monthly financial support needed for Reb Chaim and his family. For this financial support, the shoemaker would have an equal share in all Reb Chaim’s daily Torah study – both in the mitzvah of Torah study בעוה”ז and that the knowledge of the Torah learned would continue to be his בעוה”ב (in the World to Come).
One day the shoemaker passed away suddenly. During the shiva period, Reb Chaim was facing a perplexing halachic question and researched high and low for a solution. That night the shoemaker appeared to him in a dream and gave him the full solution that he sought. Reb Chaim was amazed and commented, “Azoi gich, Azoi Gich – So quickly, so quickly has he acquired the zchus and knowledge of the Torah that I have studied!”
In the words of Gedolei Torah:
Maran Hagaon Harav Chaim Kanievsky, zt”l, Nasi Shas Yiden:
“In just ONE year, through Yissachar-Zevulun at Shas Yiden, you can be zoche to the entire Shas forever – בעוה”ז ובעוה”ב (in olam hazeh and olam habah).
“Moreover, whoever supports Shas Yiden is zocheh to fulfill both Yissachar-Zevulun and support of aniyei (the poor of) Eretz Yisroel in the fullest sense of the word.
“Those who support Shas Yiden will be saved from chevlei (the travails of) Moshiach – spiritually and materially, and will be zoche to have ehrlicher bonim u’vanos yir’eishomayim ”
Maran Hagaon Harav Dov Lando, shlit”a, Rosh Yeshiva, Slabodka:
“Who compares to the Shas Yiden? Incredible talmidei chachomim geonim who raised the bar in limud Hashas b’iyun u’v’amkus. Blessed are those who enter a Yissachar-Zevulun pact with them.”
Hamashpia Hagadol Reb Meilech Biederman, shlit”a:
“Yissachar-Zevulun at Shas Yiden – best possible deal, and in just 1 year! 100% partnership! 100% Shas x 5 times! 100% Shisha Sidrei Mishna – בעוה”ז ובעוה”ב”
Sanzer Rebbe, shlit”a:
“A first in 2000 years of Jewish history! Until Shas Yiden, never a Torah institution where ALL the avreichim metzuyonim v’geonim know the entire Shas by heart”
Maran Hagaon Harav Yaakov Hillel, shlit”a:
“Therefore, the great mitzvah to support the efforts [of the Talmidei Chachomim] with generous donations in order that they should continue diligently with their studies to enhance the greatness of the Torah and its glory.
📜מדוע טרח המנהיג הרב לנדו להגיע לתל אביב? צפו בס"ת החי הרב לנדו כותב אות בס"ת שהוכנס לביהכנ"ס העתיק
מנהיג הדור בכתיבת אות בס"ת שהוכנס לבית כנסת העתיק בתל אביב.
Rabbi Weissman: Yechezkel's Message.....
Yechezkel's Message for "Zionists" Then and Now
Thousands of years later, we still refuse to listen
I just did what I should have done last week with two bundles of The Kefira Times that were lying outside the same Beis Midrash. Abolishing avoda zara from the land is a collective effort, and the real milchemes mitzvah of our time. I’m doing my part; you do yours.
ולא תביא תועבה אל ביתך והיית חרם כמהו שקץ תשקצנו ותעב תתעבנו כי חרם הוא
In this week’s Torah class we studied chapter 30 of Yirmiya with select commentaries. It’s a positive prophecy about what real redemption looks like (it’s not like this), and many related lessons. The class is embedded above and on Rumble here.
Here is a brief lesson from Yechezkel. It comes from the same Tanach the false prophets of our time hijack for inspirational propaganda to hype the Erev Rav State and their Hellenist army, except this message is authentic. It cannot be dismissed with rhetoric or explained away with Talmudic hair-splitting.
Here is Yechezkel 33:23-26, with Judaica Press translation:
ויהי דבר יהוה אלי לאמר: בן אדם ישבי החרבות האלה על אדמת ישראל אמרים לאמר אחד היה אברהם ויירש את הארץ ואנחנו רבים לנו נתנה הארץ למורשה: לכן אמר אליהם כה אמר אדני יהוה על הדם תאכלו ועיניכם תשאו אל גלוליכם ודם תשפכו והארץ תירשו: עמדתם על חרבכם עשיתן תועבה ואיש את אשת רעהו טמאתם והארץ תירשו
And the word of the Lord came to me, saying: “Son of man, the inhabitants of these ruins upon the land of Israel speak, saying: ‘Abraham was one, and he inherited the land, and we are many; the land has been given to us for an inheritance.’
“Therefore, say to them: So has the Lord God said: You eat upon the blood, and you lift your eyes to your idols, and you shed blood—and shall you inherit the land? You stood upon your sword, you committed abomination [Rashi: homosexuality], and each man defiled his neighbor’s wife—and shall you inherit the land?”
The message is crystal clear: You think you deserve to inherit the land like Avraham, when you rely on your sword and do the worst of sins, just because you’re also “religious”?
This, in a nutshell, defines the Zionist founders of the state, yemach shemam, and their successors to this day. They believe the land belongs to them and they can do whatever they want with it, by right of their might.
It also defines the Religious Zionists who subverted Judaism to align with these wicked people. They have made an avoda zara out of the land and settling it, a religion unto itself that supersedes actual Torah observance and even belief in Hashem. To them an am ha’aretz or even an atheist who builds a shack on a hilltop or “serves” in the IDF is far holier than a tzaddik in the diaspora whose every moment is devoted to Torah and avodas Hashem.
And, of course, no one can compete with someone who “sacrifices” his life in the IDF. The act of death is automatically holy, a sanctification of God’s name, no matter the circumstances behind the death, or the dubious purpose of the “sacrifice”. They deserve to sit with Rabbi Akiva in the next world — even if they accomplished nothing else in this world than being blown up while wearing a uniform, for the sake of a delusion.
(A pity to those who are merely maimed. Much like their counterparts don’t get 72 virgins for merely being wounded, IDF martyrs don’t get the biggest prize unless they die. In a sense, being killed in the IDF is the best thing that could ever happen to them; it’s not like they’re earning the biggest prize the usual way.)
Back to Yechezkel. Metzudas David writes on 33:25:
והארץ תירשו. בתמיה וכי בעשות מעשים כאלה תירשו את הארץ וכאומר וכי טובים אתם מאותם שמתו ונשבו ומה לכם להדמות אל אברהם
When you do things like this, will you inherit the land?! This is as if to say, are you better than those who died and were taken captive? What right do you have to liken yourselves to Avraham?
Yechezkel is speaking to those who were left in the land after a series of expulsions, leading up to the destruction of the Beis Hamikdash and the complete exile of those who remained.
Despite all they had witnessed, despite all they had suffered, despite all the unmistakable signs that Hashem was seriously displeased with something, despite all the warnings that it would only get worse if they didn’t change course, the people maintained a “Zionist” confidence in their sword and their devotion to the land. They were on the level of Avraham Avinu himself! They were bravely settling Eretz Yisrael against all odds, no matter the cost! How could Hashem say no to that? What greater merit could there be?
Yechzekel challenges them: what makes you think you are better than those who were exiled? What makes you think you deserve to be redeemed, when they were not? Why do you not instead deserve to suffer the same fate they did, if not worse, for not having learned from their example?
Radak writes:
בתמיה איך תרשו את הארץ ותעשו אלה המעשים שאינה טבע הארץ כמו שכתוב אלהי נכר הארץ והכנענים יצאו ממנה מפניכם מפני עבודת עכו”ם ושפיכות דם נקי ועשות התועבות כמו שכתוב ולא תקיא הארץ אתכם בטמאכם אותה כאשר קאה את הגוי אשר לפניכם ואיך תירשו אתם הארץ ואתם עושים התועבות שעשו אנשי הארצות האלה שהיו לפניכם
How can you inherit the land when you do things that are against the nature of the land, as it is written, “the foreign gods of the land”? And the Canaanites went out from it before you because of idolatry, the spilling of innocent blood, and doing abominable things, and it is written “Lest the land vomit you out when you defile it as it vomited out the nation that was there before you”. So how can you inherit the land when you do the same abominable things that the men of these lands did who were here before you?
This is a question the Zionists never cared about, and Religious Zionists no longer care about, for whatever extent they ever did. They take the greatest pride in the un-Jewish state’s secular achievements, from hi-tech companies, to Olympic teams, to Eurovision, to Israeli models, to being the most perversity-friendly place in the Middle East since Hellenist times and Sodom itself.
And, of course, the un-Jewish army that never stops bragging about how moral it is and what a sacred duty it is to “serve” in it.
Have you ever heard them brag about Israel being the world leader in yeshivas and Torah scholars? It’s a good day if they so much as feign respect for the Torah and those who place Torah law above all else.
They believe Ben Gurion, yemach shemo, did more for the Jewish people than Rav Elchonon Wasserman, zt”l.
Back to Yechezkel. Rashi on 33:26 writes:
עֲמַדְתֶּם עַל חַרְבְּכֶם. כְּלוֹמַר: כָּל בִּטְחוֹנְכֶם נִתְחַזַּקְתֶּם עַל חַרְבְּכֶם
“You stood upon your sword” — Meaning, all your trust; you placed all your strength on your sword.
The “Zionists” in ancient times knew Hashem was real — atheism didn’t fly back then — but they felt they didn’t really need Him, especially not on His terms. This attitude was a primary cause of the destruction of the first Beis Hamikdash, the destruction of the second Beis Hamikdash, and the downfall of Bar Kochba (see my class on it here).
It is also a pillar of the wicked Zionists who founded the modern state and their successors to this day.
Meanwhile, the greatest pride of Religious Zionists is the IDF. The IDF is the centerpiece of their entire religious existence, the litmus test for who is a good Jew, or who deserves to be considered part of the Jewish nation altogether. For all the lip service they pay to Hashem protecting us, the IDF is truly the sword upon which they place all their strength.
They prattle endlessly about hishtadlus. If they really believed in Hashem, and if they really depended on Hashem, they would speak 99% about avodas Hashem, teshuva and bitachon, and 1% about hishtadlus, instead of the reverse.
When confronted with setbacks they would emphasize the need for introspection and a spiritual response, not more reliance on the same IDF that “failed” them. They would certainly not tout more IDF as the solution, while furiously demanding IDF “service” from communities crammed with yeshivos and Torah scholars (unlike their own), and scapegoating them for everything.
Then they speak in grandiose terms about redemption and miracles, as if they deserve either of the two.
We conclude with a related message from Yirmiya, at the beginning of chapter 21. Shortly before the fall of Jerusalem, Tzidkiyahu the king sent messengers to the Yirmiya asking him to beseech Hashem. Maybe He would do a miracle for them, as He had done in the past.
Hashem said no and then some. (We studied the entire chapter here.)
Rav Yosef Kara writes on 21:4 that the Jews thought Hashem was their “weapon of war, to fight on their behalf”.
But Hashem was fed up with being used and abused, bailing them out time and time again while they continued to betray Him. It was not enough to merely fight for nationalistic purposes, to live in the land, to have a Jewish kingdom, or even to have a Beis Hamikdash. It was not enough to pay lip service to Hashem, then turn to Him in their time of need — on their terms.
The answer wasn’t more military service, more physical hishtadlus. It never was, and still isn’t. It certainly isn’t more devotion to an un-Jewish nationalist movement founded by enemies of Hashem and the Jewish people who rebranded themselves as our protectors.
Yechezkel dismantles the idolatry of Zionism and the shituf of Religious Zionism with three straightforward pesukim. We’d best take the message to heart.
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