by Rabbi
Gidon Shoshan
Print Version
In Parshas Toldos, the Torah tells us of Rivka’s
unusually difficult pregnancy. Quoting the Midrash,
Rashi tells us of the strange pains that bothered
her as she carried her unborn children. Each time
she would pass places of holiness such as the yeshiva
of Shem and Ever, one of the two babies inside her
would attempt to push his way out of the womb. Unaware
that she was carrying twins, it was especially strange
to her that the same pain struck her when she passed
the temples of the idolaters. Troubled and nervous,
she consulted Shem, one of the greatest prophets
of her time.
Shem explained to her that she was indeed carrying
within her the progenitors of two nations. She was
carrying twins that would chart their lives’ paths
in opposite directions. Yaacov, her righteous unborn
son, was aching to leave the bounds of her womb
to encounter the holiness of the beis medrash. Esav,
the spiritual heir to Avraham’s idolatrous ancestors,
was driven to escape his mother’s body for refuge
in the churches of pagan ritual. Driven by their
opposing spiritual ambitions, the fetal twins threatened
their mother’s pregnancy with their attempts to
escape.
There is a question that presents itself: While
we can understand the energetic desires of Esav
to cleave to the idolatrous priests, it is Yaacov’s
inverse desire that doesn’t quite make sense. For
after all, the Talmud teaches that while every child
is gestating, he or she is accompanied by an angel
who teaches them the entire Torah. Just as he is
about to be born, the child is hit above the mouth
causing him to forget that which he had learned,
but leaving a spiritual imprint on his soul that
will allow him to reclaim Torah throughout his lifetime.
Why, then, did Yaacov want to escape to the halls
of Shem and Ever? As good as they could be as his
rabbeim, could they be better than an angel of G-d?
My rebbe, Rabbi Meyer Juzint zt”l of Chicago, would
often repeat to us his deep insight on this question.
He used to explain that while Yaacov indeed had
the privilege of learning with an unparalleled rebbe,
that alone was not enough to create a positive environment
for his spiritual development. What was of greater
consequence to him, was the influence of his peers,
in this case, the negative impact of his proximity
to Esav. Yaacov taught us a basic element of human
nature: The single element of our education that
impacts our spiritual development most is our community
and our peer group.
When we study in yeshiva or seminary, we are privileged
to exist in a rarified environment with both great
rabbeim and teachers and an inspirational environment
and peer group. The challenge and the true developmental
opportunity is when we leave yeshiva and enter a
world of varied influences and dynamic responsibilities.
During the month of Chanukah, we realize more than
ever the delicate balance and sensitive tension
that accompany us in a life that combines Torah
living and professional or academic ambition. Our
primary responsibility is to ensure that Torah remains
primary and continues to be our source of guidance
and inspiration. Our greatest tool is to associate
ourselves with friends and community for whom a
Torah life is “in style”, and to grow along with
them in an upward direction. |
