Yisachar or Yisaschar?
Although the name of Yisaschar is always written with a double "sin" (referring to the letter of the Hebrew alphabet - not to be confused with "transgression"), there are differing customs on how the name is to be pronounced when it is read in the course of the Torah reading. These conflicting customs are noted by the Biblical commentator, Da'at Zekeinim.[1] The question is whether the name should be pronounced "Yisaschar", articulating both "sin"s, just as it is written, or rather as "Yisachar" articulating only one of the letter "sin"s.[2]
The origins of this dispute are based in the phenomenon that Yisaschar is noted as having a son who was originally named "Yov"[3] but is later, somewhat mysteriously, called "Yashuv"[4]. It is taught that Yov complained to his father regarding the name that he had been given because "Yov" was also the name of an idol. As such, Yov requested a name change. Yisaschar accepted his son's complaint as legitimate and in response he "took" a "sin" from his own name, and "gave" it to his son. With the added letter, "Yov" was transformed into "Yashuv". Consequently, it is argued that Yisaschar should be pronounced "Yisaschar" until the point in the Torah where Yov's name is changed to Yashuv and as "Yisachar" from that point onwards. According to this approach, the dispute on how to pronounce Yisaschar hinges on the name change of his son Yov.
There is, however, another explanation as to why Yov's name was changed. It is suggested that Yov's name was changed to Yashuv in order to reflect the fact that Yashuv and his descendants were scholars who "sat", ("Yashuv") and studied Torah.[5] Therefore, according to this approach, the name of Yisaschar's son has nothing to do with the way Yisaschar's name is to be pronounced in the Torah.
Another explanation regarding the dispute on how to pronounce Yisaschar is based on what the two "sin"s of Yisaschar's name are said to represent. It is taught that the two "sin"s each represent the word "sachar" which can mean both "payment" and "reward". The "payment" in this context refers to Leah having "hired" Yaakov to spend the night with her, paying Rachel for the privilege with mandrakes. The "reward" represents Leah's reaction at the birth of Yisaschar, having called it her reward. Therefore, since one the letter "sins" comes to recall "payment" for marital relations which is an unbecoming transaction, it is not pronounced.[6]
There is also a mystical teaching which encourages the name to be pronounced "Yisachar" at all times. This is based on the idea that Yisaschar represents the Torah.[7] As is well known, the Torah consists of two parts – the Written Torah and the Oral Torah. Each "sin" in Yisaschar's name represents one of these facets of Torah. Therefore, it is taught that the first "sin", representing the Written Torah should be read out loud, while the second "sin", representing the Oral Torah, should remain silent.
In contrast, there are authorities who suggest that the name should always be pronounced "Yisaschar" just as it is written. The basis for this view derives from a somewhat unconventional interpretation of a verse in Tehillim.[8] By means of poetic license, the verse can be interpreted as frowning on the prevalent custom of pronouncing only one "sin" - arguing that doing so is false and should never be done. Yet others choose to always pronounce the name Yisaschar with only one "sin".[9] There is also a somewhat widespread custom to pronounce the name as it is written only the first time it appears,[10] and thereafter to pronounce it "Yisachar".
It is interesting to note that in the Nefesh Harav[11] two customs are cited regarding the pronunciation of Yisaschar. It says there that the custom in Volozhin was to pronounce Yisaschar (with two "sin"s) until Parshat Pinchas at which time the name Yashuv is mentioned, and thereafter to read it with only one "sin". Additionally, it says that Rabbi Yosef Dov Soloveitchik would instruct the one reading the Torah to read the name Yisaschar twice, once they way it is written, and a second time with only one "sin". However, following Parshat Pinchas, Rabbi Soloveitchik would then have it read exclusively with only one "sin". Of course, every congregation should follow its own custom.[12]
[1] Parshat Vayeitzei
[2] See also: Siftei Chachamim to Bamidbar 26:24
[3] Bereishit 46:13
[4] Bamidbar 26:24
[5] Rashi;Divrei Hayamim I 7:1
[6] Rashbam
[7] Bereishit Rabba;Vayeitzei
[8] Tehillim 63:12
[9] Minhag Yisrael Torah 428:1
[10] Bereishit 30:18
[11] Nefesh Harav p.308
[12] Minhag Yisrael Torah 428:1. For more information on this issue see: http://www.ottmall.com/mj_ht_arch/v25/mj_v25i64.html#CSS and Prof. Jordan Penkower: “Minhag and Massorah: On the Recent Ashkenazi Custom of Double Vocalization of זכר עמלק (Deut. 25:19)”, Studies in Bible and Exegesis, vol. 4, Ramat-Gan: Bar-Ilan University Press 1997, pp. 71-128 (Heb.)