Hashem allowed Himself to be entreated by him, and his wife Rivka conceived.” (25:21)
This week’s parsha introduces the miraculous pregnancy and birth of twins to our matriarch Rivka. After having been barren for twenty years, Rivka conceives. The Torah relates that although both Yitzchak and Rivka prayed for the birth of a child, Hashem answered the prayers of Yitzchak. Rashi explains that Rivka’s prayers were denied, for the prayer of a righteous individual whose parents are also righteous is more effective than the prayer of a righteous individual whose parents are wicked. Presumably, both Yitzchak and Rivka were praying for the same result. Therefore, Yitzchak’s prayer being more effective does not necessarily indicate that Rivka’s wishes were not met. Why then does the Torah emphasize that Rivka’s prayers were not answered?
The verse states “vayisrotzatzu habanim b’kirbah“ – ”the sons agitated within her.“ Rashi cites the Midrash that “vayisrotzatzu“ stems from the word ”ritzah,“ running. When Rivka would pass a house of study, Yaakov would rush to exit, while Eisav would do the same when Rivka passed a house of idol worship. How can fetuses contained within a womb be described as running?
Rivka was troubled with the physiological experiences of her pregnancy and went to seek counsel from Shem, who offered her Divinely inspired advice. The Ibn Ezra, citing the Midrash, explains that prior to seeking Divine counsel, Rivka spoke with other women to inquire as to whether her sensations were common for expectant mothers. When informed that her symptoms were unique, she proceeded to seek counsel. Why was her discomfort unique? Furthermore, why did Rivka not have any subsequent children? Finally, why do we find no mention of Rivka’s womb opening as we do in the cases of Rochel’s and Leah’s pregnancies?
Rabbeinu Bechaya explains that Rivka’s consternation was caused by her feeling the struggle within her from the onset of her pregnancy. This, he continues, was unique, for at the onset of pregnancy, a woman does not experience any movement at all within her. Rabbeinu Bechaya is explaining that Rivka’s pregnancy did not involve fetal development. Following conception, Hashem miraculously developed completely formed human beings in miniature size within Rivka’s stomach.
Since there was no need for fetal development, the Torah mentions that the location of the pregnancy was “b’vitnah,“ in her stomach. No womb was necessary.
The Talmud reveals that Rivka was born physically incapable of ever birthing a child. Whereas Rivka prayed to develop the necessary biological components to father Yitzchak’s child, Yitzchak prayed only for her to give birth. The Torah emphasizes that his prayers were answered, but hers were not, for her body did not develop in the manner necessary for birthing a child. Technically, she remained barren. Therefore, she subsequently had no more children.
RABBI YAKOV YOSEF SCHECHTER
RABBI YOCHANAN ZWEIG
