The account of the birth of Yaakov and Esau is intriguing. The episode sends forth messages of great import. Tradition refuses to confine the purpose of the account to a secular portrayal of a contentious relationship between brothers. For example, Rashi adds a religious dimension to the story.

The text declares, “But the children struggled in her [Rivka’s] womb and she said ‘if so, why do I exist’ and then she went to inquire of the Lord.” (Posuk 22). Rashi comments, “You must admit that this verse calls for a Midrashic interpretation since it leaves unexplained what this struggle was all about. Our Chazal explain: “and they struggled (i.e. in the original Hebrew) has the meaning of running. That is to say, whenever she passed the doors of Torah of Shem and Ever, Yaakov struggled to be born and whenever she passed the doors of pagan temples, Esau struggled to be born.”

Rivka’s pain of childbearing symbolized the unceasing conflict between two different weltanschauung. That is, a confrontation between two sets of moral and religious values. The message is clear. Torah philosophy does not co-exist with a system of idolatrous ideas. It is either one or the other. One society is founded on a G-d-centered view of life, whereas the other society is governed by a man-centered system of morality.

In response to her inquiry, she was informed, “Two nations are in your womb” (posuk 23). And here, too, Rashi adds: “An asllusion to Antoninus and Rebbe.” Rebbe, known as R. Yehuda Hanasi, as well as Rabbenu HaKodesh, was the classic Sage, the compiler and editor of the Mishna, the embodiment of the Torah shel baal peh. Antoninus was the righteous governor of roman Palestine. In the hostility and strife between Rome, the incarnation of Essau, and Israel, Rebbe and Antoninus were soul mates. Unexpectedly, Rashi replaces Esau with Antoninus, the friend of Rebbe. Did Rashi desire to rewrite the symbolism of the adversaries, Yaakov and Esau?

In a remarkable comment, R. Meir Simcha of Dvinsk observes in his unique philosophic commentary Meshech Chochma: “Behold, even within the Evil world lie elements of goodness.” What a courageous and far-reaching insight. With penetrating wisdom, R. Meir Simcha forewarns against closing the mind to the good and the beautiful of the world at large. In the outer world, there is an Antoninus of goodness and wisdom. Of course, one must discern between Esau and Antoninus. We must not blend with Esau. But we may befriend Antoninus, enjoy the friendship and delight in his contribution to humanity’s progress.

Although many eschew involvement in the contemporary cultural enterprise, yet, unwittingly they too enjoy the fruits of progress in the sciences, medicine, technology, social sciences, economics, law, etc. Long ago, the Midrash conceded that chochma is prevalent among pagan nations. And today, Boruch HaShem, we are blessed in that there are large numbers of Bnai Torah and shomrei mitzvos who are engaged in the pursuit of knowledge in a variety of disciplines and many are making significant contributions to the betterment of society.

For example, we in Eretz Yisrael are celebrating the bestowing of the Nobel Prize in Economics to a shomer Torah and mitzvos. Every year, religious men and women are candidates for the Israel prize for scientific or literary achievements. One year, a Rosh HaYeshiva of a major yeshiva was awarded a prize for his magnificent literary writings. These accomplishments reflect the symbiotic relationship of Antonius, as stated so brilliantly and definitively by R. Meir Simcha.