Rabbi Benjamin YudinTruce For Truth

There are no "Bible stories" in the Bible. Every narrative is there to teach an eternal lesson. Thus, at the beginning of parshas Toldos when Rivka experienced unusual pain and agitation in her pregnancy we are told that in addition to her visit to the gynecologist, she goes to seek the word of Hashem. The prophet (Shem ben Noach) informs her that indeed she was carrying two fetuses who were the progenitors of two nations that would hate and fight with one another, and that they were already engaged in the quarrel at the very beginning of their formation in the womb. This was a portent of what would ultimately transpire between them after their establishment as nations.

It is fascinating to note the usage of the kri and ksiv that is found within this prophecy. The Hebrew word for nations is goyim, yet the word is spelled in the Torah without the letter vav, but with two yuds, thereby yielding the word gayim which means not nations but great princely individuals. In other words, aside from foretelling two great conflicting cultures of Israel and Rome, which is the literal understanding of the verse, the Torah is alluding to two great descendants, one from Yaakov and one from Eisav.

Had I been asked to suggest a royal descendant of Yaakov that perhaps the Torah might be referring to, I would have nominated King David or King Solomon. The Talmud (Avodah Zarah 10B) however tells us that the verse or the passuk is referring specifically to Rebbi - Rabbi Yehuda HaNassi, and Antonius a Roman Caesar descended from Eisav. Rashi in his commentary cites this Talmudic teaching. Why might the Torah in the midst of this prophecy allude to the special unique relationship of warmth and friendship that existed between these two leaders?

Rabbi Simcha Ziskind Brody zt"l, Rosh Yeshiva in Yeshiva Chevron in Yerushalayim, in his work entitled Som Derech suggests a remarkable solution to the above question. On the passuk in Koheles (1:5) "and the sun rises and the sun sets" the Medrash Koheles explains this to mean that before the sun of one tzaddik sets, the sun of another tzaddik rises to replace them. Thus, the Torah informs us in Bereishis (22:23) of the birth of Rivka, prior to the passing of Sarah in (23:1). Similarly, the Medrash teaches that on the day that Rebbe Akiva died Rebbi was born. Rebbe Akiva was tortured to death by the Romans (as taught at the end of Brachos 61B). Rebbi was thus born into a most difficult and dangerous time. Tosfos (Avoda Zarah 10B) informs us the Romans forbade the Jews to perform circumcision. Rebbi's parents circumcised their son, and the governor ordered them to appear before the Caesar which meant certain death for the parents and baby. Antonius's mother took a liking to and had pity on Rebbi's mother and saved Rebbi's life by giving her uncircumcised baby to be brought by Rebbi's mother to the Caesar. Rebbi's mother nursed Antonius, and perhaps this was the factor that led to the warm friendly relationship between these two great leaders of Rome and Israel.

The incredible significance of this relationship enabled Rebbi to have the peace of mind to redact and edit the Shisha Sidrei Mishnah, the foundation and core of the Oral law, Torah shel ba'al peh. Rav Brody z"l in his commentary on the Ramban, notes that after the prophet informs Rivka of the prophecy he tells her that now they (the fetuses) would rest from their agitation, and she would find peace and tranquility for her soul. Why does the Ramban need to inform us that the rest of her pregnancy was quiet and uneventful? Perhaps the answer is that to create this truce between the adversaries which is diametrically against their nature, it was necessary to have a long period of quietude.

What an incredible lesson the Torah is alluding to by use of the kri and ksiv. We are being comforted that even in our darkest hours of persecution Hashem is intervening and guiding history assuring both the physical and spiritual survival and flourishing of the Jewish nation.

This is similar to the exciting understanding of the Meshech Chochmah in his commentary in Parshas Eikev (8:10) in his analysis of Birkas HaMazon. The first paragraph of thanking Hashem for our sustenance is most understandable. Why, however, do we include the Land of Israel in the second blessing, the Royal House of David and the Temple in the third blessing and the dead of Beitar in the fourth? He answers that the recitation of Grace After Meals is not only thanking Hashem for His nourishment, but acknowledging His additional kindnesses and Providence throughout our history. We thank Hashem for bringing us to the Land of Israel for giving us Monarchy and residing in our midst while we were blessed with the Holy Temple. Lest one believe that in the period of galus- diaspora, Hashem has removed Himself from our midst we recount the miracle that the many thousands of corpses of Beitar did not decompose over a two and a half year period that the Jewish community could not bury them. The lesson is clear that Hashem watches over us at all times, thereby assuring us of the ultimate fulfillment of the prophecy to Rivka that in the end the older one will serve the younger one.