The ancient rabbis certainly did. Let's delve into a fascinating passage from Bereshit Rabbah, a classical collection of rabbinic interpretations of the Book of Genesis, specifically section 72. It sheds light on the complex relationship between Leah, Jacob, and the birth of the tribes of Israel.
The text opens with Leah going out to meet Jacob. But it's not just a casual greeting. According to this Midrash, a rabbinic interpretation, Leah prevented Jacob from washing his feet. Why? Because after his labor in the fields, she didn't want him going to his tent with Rachel to clean up. Then she insisted, "You will consort with me." A bit forward, no?
Rabbi Abahu offers a compelling perspective. He suggests that God saw that Leah’s intention was purely for the sake of Heaven – to bring forth more tribes of Israel. That’s why, the Torah tells us, "God heeded Leah" (Genesis 30:17). It wasn’t just about personal desire, but about fulfilling a divine purpose.
Now, let’s talk about dudaim – mandrakes. These weren't just any ordinary plant. Rabbi Levi points out how pleasing the mediation of mandrakes was to God! Because through them, two great tribes – Issachar and Zebulun – were produced. Think about it: Issachar dedicates himself to Torah study, while Zebulun ventures out to sea, providing for Issachar's needs, allowing Torah to flourish in Israel. "The mandrakes emitted fragrance" (Song of Songs 7:14). Bereshit Rabbah interprets this as meaning they emitted a pleasant fragrance before the Lord.
Leah then declares, "God has given me my reward [sekhari], because I gave my maidservant to my husband. She called his name Issachar" (Genesis 30:18). The name Issachar itself is connected to the word "reward." But the story doesn't end there.
Issachar, though the ninth tribe chronologically, brought his offering second to the king. As we read in Numbers 7:18, “On the second day, Netanel ben Tzuar, prince of Issachar, presented his offering.” Why this honor? Because, the text explains, he was a Torah scholar. "From the children of Issachar, possessors of understanding of the times" (I Chronicles 12:33). Rabbi Tanhuma elaborates, defining "of the times" as understanding the propitious time for everything, including the intercalation of years and months, adding leap years to the calendar to keep the festivals in their proper seasons.
The passage goes on to emphasize Issachar's wisdom and authority. "Their leaders were two hundred, and all their brethren at their command" (I Chronicles 12:33). Issachar produced two hundred heads of the Sanhedrin, the ancient Jewish court, and their rulings were considered as authoritative as laws transmitted to Moses at Sinai!
But where did Issachar get this prominence? From Zebulun, who supported him financially through commerce. "Zebulun will dwell at the shore of seas" (Genesis 49:13). That’s why, when Moses blessed the tribes, he placed Zebulun's blessing before Issachar's: “Rejoice, Zebulun, in your departure, and, Issachar, in your tents” (Deuteronomy 33:18). Zebulun rejoices in his business travels, knowing that Issachar is diligently studying Torah. Some even say there is a reward [yesh sakhar] in the tents of Zebulun, because of their support.
What can we take away from this rich tapestry of interpretation? It's a reminder that seemingly small acts, like Leah’s determination or Zebulun’s support, can have profound consequences. It highlights the value of both action and contemplation, of worldly pursuits and spiritual dedication, and how they can intertwine to create something truly significant. It makes you wonder, what "mandrakes" are present in our own lives, and how are we using them to create a fragrant offering to the world?