In Galatians 2:11–21, Paul describes a confrontation he had with Peter, who, out of fear of the “party of the circumcision,” began to “withdraw and hold himself aloof” from the Gentiles, who weren’t following the Law: If a student had excelled in his study of Torah by age 14 or 15, he would choose a rabbi whose yoke he was WILLING to bear, gather his courage, and go tell this rabbi, “I want to follow you.” If he succeeded in becoming a rabbi himself on day he would be one of the most respected men in his region. Rabbi Nechunya ben Hakanah said: Whoever takes upon himself the yoke of Torah, from him will be taken away the yoke of government and the yoke of worldly care; but whoever throws off the yoke of Torah, upon him will be laid the yoke of government and the yoke of worldly care. The Yoke of Torah: Ethics of Our Fathers: Avot 3:4. Rabbi Chanina the son of Chachinaey taught “One who is awake at night of travels alone on the road, and turns his … — Rashi. The Mishnah (m. Berakhot 2:2) applies the term in connection with the twice daily recitation of the Shema, a biblical obligation (b. Berakhot 2a). “Rabbi Nechunia ben (son of) Ha’kaneh said: Whoever accepts upon himself the yoke of Torah study, the yoke of government and the yoke of earning a living will be removed from him. (m.Avot 3:6) A common reaction by many people after reading this is that of skepticism. The whole idea of the yoke of Torah in the way I understand it is if one accepts it then other kinds of problems do not come to one. The phrase “accepting the yoke of Heaven” (קבלת עול מלכות שמים) is a weighty one in Jewish tradition. These teachings were called the “yoke of Torah” or the Rabbi’s Yoke. Most Rabbis were “Torah Teachers.” These Rabbis spent most of their time in the synagogues, reading and teaching the written Law of God and taught only accepted interpretations (passed to them by their Rabbi). That is I think the actual idea of the Chapters of the Fathers: "From one who accepts on himself the yoke of Torah, there is removed the yoke of government and work." In the Gospel accounts of Jesus’ life, we are introduced to the phrase “traditions of men.” Disciples did … Perhaps the most misunderstood teaching in the entire Torah. Issachar is a bony donkey: He bears the yoke of the Torah, like a strong donkey which is laden with a heavy burden. Taking the yoke of the rabbi reflected a disciple’s willing submission and adherence to his chosen rabbi’s interpretation and application of the Old Testament Scriptures. “Rabbi Nechunya ben Hakana says: whoever accepts upon themselves the yoke of Torah, the yoke of the kingdom and the yoke of the way of the land is removed from him; and whoever casts off the yoke of Torah, the yoke of the kingdom and the yoke of the way of the land is placed upon him.” What are the lessons contained in this cryptic message? There seems to be a paradox in this brief description of Yissachar. We’re Not Under the Yoke of the Torah. The yoke could be Mosaic Law, the Torah, as Christendom often asserts, however a cursory look at the way Yahweh describes His Law demonstrates this is a complete fail. Multiple places in Scripture we are specifically told the Law of God/Torah is NOT burdensome.