by Rabbi Gidon Shoshan
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.
