In the beginning of this week�s portion, after the conception of Yaakov and Esav, the Torah tells us about the difficulty Rivkah had during the pregnancy, that �The children agitated within her � and she went to inquire HaShem�. The Midrash teaches that whenever Rivkah walked by Sheim�s study hall or a temple of idol worship, she felt the child stirring in her womb. This phenomenon confused her. At one point the child seemed righteous, and then, by demonstrating a desire for paganisms, evil. The sages explain that she consulted with Sheim. He said to Rivkah �Two nations are in your womb, two governments will separate from inside you, the upper hand will go from one government to the other and the greater will serve the younger� The Talmud explains that the phrase �two nations� refers to Antoninus, (according to some Marcus Aurelius Antoninus), and Rabbi Yehudah HaNasi, the sage who codified the Mishnah. Commentators find it difficult to understand the sages interpretation, what led to this far-fetched association? Is it not more likely that the phrase �two nations refers to Yakov and Esav than to a pair of men who whould live thousands of years after Rivkah�s death?

Yitzchak represents the Jew�s ideal state. For this reason G-d did not permit him to leave Eretz Yisroel; ideally a Jew should reside in Eretz Yisrael at all times. This also explains why Yitzchak � unlike Avraham and Yaakov � married only one wife, Rivkah, even though she was barren � ideally, a Jewish marriage should be monogamous. Yitzchak�s experience at the akeidah had raised him to a status of holiness, entirely sanctified to G-d. Yitzchak no longer functioned through a will of his own in the sense that we understand human will. He rather viewed himself as nothing but the object of G-d�s will in this world � a sacrificial offering placed upon His altar.

Yitzchak only saw the ideal. This is the deeper intent of the verse �His eyesight was fading� (Bereishis 27:1) � Yitzchok developed a form of spiritual tunnel vision, which blinded him to the harsh reality of this imperfect world. He had hoped that Yaakov and Esav would work in unison to disseminate the word of G-d throughout the world. He envisioned that Esav would subdue the nations that oppose monotheism, while Yaakov would teach the doctrines of Avraham. Between the two of them, they would conquer the world and introduce belief in the One G-d to all of humanity.

Rivkah, however, discerned that Yitzchak�s dream would never materialize, because Esav could not be depended upon � he succumbed to the powerful physical impulses that coursed through his being and became immersed in sin. Rivkah tried to warn Yitzchak of the danger Esav presented to the spiritual future of mankind, to no avail. Yitzchak simply refused to accept that his prophetic vision would not be fulfilled. With no other recourse, Rivkah urged Yaakov to impersonate his brother and take possession of the mighty blessings Yitzchak had intended to grant Esav.

Nevertheless, Yitzchak�s ideal vision eventually did become manifest in this imperfect reality. Antoninus and Rabbi Yehuda HaNasi embodied the ideal Yaakov-Esav relationship.

Antoninus, a descendant of Esav, granted Rabbi Yehudah HaNasi a tranquil life of goodness and prosperity, and made it possible for him to compile the Mishnah, and secure the authenticity of the Oral Law for all generations to come.

This is why the Sages explain that Sheim�s message to Rivkah refers to these two men.