Usually called Issachar in English, attempting to phoneticise the double-Seen (שש), either of which may anyway be a Sheen. A double-letter in Yehudit is very rare, and there is no other double-Seen except this one name, so we have to consider the possibility that it may be an error, or a foreign word, or perhaps a conflation of two words; and then we have to determine if one of the Seens might in fact be a Sheen.
The way it is written, it ought to be YISASCHAR; until someone can convince me otherwise, I am simply presenting the name phonetically.
Genesis 30:18 names him as the fifth of Ya'akov's (Jacob's) sons, by Le'ah, the ninth son overall, whose descendants lived around Mount Tavor, south and west of the Sea of Galilee. Other than being given the detail of his tribal territory (Joshua 19:17-23), we learn nothing else about this man.
The name is said to mean "bought with wages", from the root Sachar (שכר). This is explained in Genesis 30:16, in connection with a most bizarre tale about mandrakes, in which Le'ah gets the right to sleep with Ya'akov for a single night, by literally paying for him with mandrakes - a Redacted version, presumably, of some aspect of the ancient fertility cult, but with insufficient left in here to be able to reconstruct the original.
Genesis 30:18 anyway contradicts this explanation of his name, saying that the child was a reward for giving her maiden to her husband, presumably meaning Zilpah, though the word for husband in Yehudit is Ba'al (בעל), and the reward of a child for such a sexual liaison is generally, in Beney Yisra-Eli literature, a tale of the bounty of the fertility goddess; so we have to assume that this too is part of the fertility cult, and not a mere family event.
And then, if either of the Sachar meanings – "wages" or "reward" - were correct, it would anyway be Yisa Sachar (ישא שכר); and much as we might wish to be generous and suggest that the original Aleph (א) has been lost by error, the fact that the probably erroneous double-Seen started this enquiry in the first place precludes a resolution by means of another error.
If we are indeed in the territory of the fertility goddess - and the mandrakes and the reward for giving a maiden to a Ba'al certainly seem to be taking us that way - then we can also note that this is another of the many names that begin with a Yud (י), and that all the Yud names are either the use of the third person future singular, or a Redaction of a name that originally included the moon-goddess Yah (Yah-Ekev, Yah-Natan, et cetera). The Ba'al requires a consort after all. Let us hold this thought for a moment.
Because first we still need to deal with the problem of the double-Seen. What if we read one of the Seens as a Sheen?
There is no other obvious root by which to explain the name in its double-Seen form, but there is a Hebrew word, Yeshesh (ישש) which means "to be white"; whence "old man" is Yashash (ישש) in 2 Chronicles 36:17 and frequently in Job (12:12 for "ancientness", 15:10, 29:8 etc). Which would make Ya'akov's son Yesheshchar. And then, Yeshish (ישיש) is the Yehudit method for writing Isis, the cold white moon-goddess of Mitsrayim (note that, in English, Isis also makes Seens out of the Sheens).
This would seem to resolve both the Yud and the double-Seen, and a look at the map further endorses it - there sits Osher (Osiris) on the coast where his body was washed up, now named Asher; next to him Jezebel's territory, I-Zevel, Yah-Zevel, Zevulun, Zebulon, the realm of the Underworld from which she retrieved him and reprieved him, Persephone-like, year after year; and then, next tribal territory inland, Isis herself, Yehuditised as Yesheshchar - except for one small but unavoidable problem; that we still have the latter part of the name, Char (כר), for which only add the adjective "cold" exists as an option, and an explanation needed...
The double-Sheen is nevertheless reinforced by discovering a character named Yeshishay (ישישי) in 1 Chronicles 5:14.
And one last thought, derived from the Graves. That there is Shachur, which is erroneous, and there is also Shachar (שָׁחַר), and therefore a possibility of Yah-Shachar; Shachar is "the dawn". See my notes to Achi-Shachar, a son of Bin-Yamin in 1 Chronicles 7:10, on the Bilhan page. Unfortunately Shachar is also written with a Chet (ח)and not a Chaf (כ), so this falls flat too.
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