Mandrakes—Duda'im and the Tikkun of Esau

Mandrakes—Duda'im and the Tikkun of Esau

Duda'im (mandrakes)—the external shape of the plant's root resembles a little person. Interestingly, the gematria of the word דודאים is equal to the phrase כאדם “ke-adam” (like a person) = 65. (Ba'al HaTurim on Bereishit 30:14) The Zohar HaKadosh says: “If you say that the duda'im opened Rachel's womb, this is not so, for it is written: ‘And G-d heard her and opened her womb,’ meaning that Ha-Shem made her capable of bearing children. Although the duda'im aid conception, they cannot enable a barren woman to conceive, since childbirth depends on mazal. The duda'im can help women whose ability to conceive is impeded by certain factors, but who are not infertile and, according to their mazal, are destined to give birth.” (Zohar, Vayeitzei 156b–157a) The prophet Yechezkel says that the duda'im awaken passion, and that the name “duda'im” derives from the word “dodim”—“et dodim”—a time for love. (Yechezkel 16:8) In the Land of Israel, the duda'im are also called “tapuach ahavah”—the apple of love. The gematria of חטא עץ הדעת טוב ורע – “chet etz ha-da'at tov ve-ra”—(the sin of the Tree of Knowledge of Good and Evil)—is the same as that of וַיִּמְצָא דוּדָאִים בַּשָּׂדֶה וַיָּבֵא אֹתָם אֶללֵאָה – “vayimtza duda'im ba-sadeh vayevi otam el Leah”—(he found duda'im in the field and brought them to Leah). The exchange of the duda'im with Leah was a Tikkun (rectification) for the sin of Esau, who sold his birthright. Esau said: “Behold, I am approaching death; of what use is the birthright to me?” (Bereishit 25:32). He scorned his future spirituality for the sake of physical pleasures. Esau asked for: הָאָדֹם הָאָדֹם הַזֶּה – “ha-adom, ha-adom hazeh”—(this red, red stuff). All the letters of the word אָדֹם – “adom”—are contained in the word דוּדָאִים – “duda'im”. The two remaining letters are יַד – “yad”—(hand)—with which one can either take or give. By giving the duda'im to Rachel in order to fulfill a mitzvah, Leah rectified Esau's sin. Rachel, too, was part of this rectification, giving up her own happiness for the sake of her sister. “And Rachel said to Leah: ‘Please give me some of your son's duda'im.’ But she said to her: ‘Is it not enough that you have taken my husband?’” Rabbi Shimon bar Yochai taught: “Because she slighted the tzadik, she was not buried with him.” And concerning this it is said: “For this reason he will lie with you”—(he will not rest with me, but with you)—in the Cave of Machpelah. Rabbi Berechiah said: “Rabbi Elazar said: This one lost, and that one lost; this one gained, and that one gained. Leah lost the duda'im but gained tribes (and the birthright); Rachel gained the duda'im but lost tribes (and the birthright).” Rabbi Shmuel bar Nachman said: “Leah lost the duda'im but gained tribes and burial (beside her husband); Rachel gained the duda'im but lost tribes and burial (beside her husband).” Relying on the duda'im as a segula for infertility, Rachel ultimately did not bear a child and forfeited a night with Yaakov; Leah, meanwhile, was granted two sons—Issachar and Zevulun—for exchanging the duda'im for a night with Yaakov. Rabbi Levi said: “Come and see how wondrous was the mediation of these duda'im, for through them two tribes arose in Israel—Issachar and Zevulun.” It is said in “Shir HaShirim” (7:14): “The duda'im give forth their fragrance,” and to this day the fragrance of the duda'im is embodied by Issachar and Zevulun—where one studies Torah with the support of the other. Another secret of the duda'im can be found in the word duda'im itself, if it is divided into two words: דוּדָאִים - אם דָּוִיד – “im David”—means “if David”. Through the transaction involving the duda'im, David and Mashiach were destined to be born. Another way to read the same words—אם דָּוִיד—is “em David”—the mother of David. Through exchanging the duda'im for a night with Yaakov, Rachel became the spiritual mother of David and Mashiach. In Rachel's merit, Ha-Shem will gather the exiles and bring redemption. (Midrash Eikhah Rabbah, Introduction 24; Bereishit Rabbah 72:2–4; based on the book by Rabbanit H. B. Segelbaum)