Why does the Torah write the word "Goyim" with two 'Yudin,' instead of 'Vav' 'Yud'?
Rashi: In order to read it "Ge'im" [proud men - wealthy/aristocratic] 1 a hint at two leaders 2 of nations, Rebbi and (King) Antoninus (descendents of Ya?akov and Eisav, respectively, who lived at the same time, and who were actually good friends). They had radishes and lettuce on their tables, all year round. 3
Gur Aryeh: What is the derivation? The letters ?Yud? and ?Alef? are interchangeable; it is as if it reads 'Ge'im' (spelled with Alef-Yud, meaning 'proud ones').
Peninim mi'Shulchan ha'Gra: We must expound the word "Ge'im" in this way, since it is not feasible to have nations in the womb.
Moshav Zekenim: But anyone can do so! He answers that they had them in order to digest the food (because it was so much). See also Ba'al ha'Turim.
We read the word "Goyim" like 'Ge'im' ? ?proud men?- a hint to] Rebbi and Antoninus. How does this tally with the Mishnah in Sotah 49a, 'After Rebbi died, humility ceased!'?
Oznayim la'Torah: The D?rashah here is referring to external pride (a show of his wealth), 1 not to genuine Ga'avah.
Oznayim la'Torah: Rebbi had a full table, and many guests at his table, even though he himself declined to derive pleasure from this world, as the Gemara testifies in Kesuvos 104. (Tosfos in Avodah Zarah 11a). Moreover, in his capacity as Nasi, he demonstrated his wealth in order to command the respect of the people.
What is the gist of Hashem's message to Rivkah? What are the connotations of, "u'Le'om mi'Le'om Ye'ematz"?
Rashi: Hashem is telling Rivkah that two kingdoms will emerge (one from one brother, one from the other), which throughout history, will constantly fight for supremacy; when one is up, the other will be down 1 - never will they be on a par. 2
Ohr ha'Chayim and Malbim: It means that each one is strengthened through the other's downfall. 3
Megilah, 6a: ?If anyone tells you that both Caesaria 4 and Yerushalayim are both destroyed or both inhabited, don?t believe him ? only if he tells you that one of them is inhabited and the other destroyed, as the Torah writes "u'Le'om mi'Le'om Ye'ematz". 5
Sotah, 41b, Sanhedrin, 92a and Avodah Zarah, 2b: It means that one fetus will overpower the other one.
Rashi: Hence, as Yechezkel would later prophesy, Eisav reached their zenith with the destruction of Yerushalayim.
Rashbam: And never will one actually vanquish the other.
Gur Aryeh understands Rashi this way as well - each one will gain its strength by [taking] the strength of the other. Refer to 25:23:2.1:1.
Torah Temimah: A town on in Yehudah besiddde the Mediternean Sea which became inhabited following the Churban Beis-Hamikdash.
See Torah Temimah, note 18, citing Sotah, 41b Sanhedrin, 92a and Avodah Zarah, 2b.
What are the connotations of "ve'Rav Ya'avod Tza'ir"?
Rashi (in Tehilim 1 ), Riva #1, Hadar Zekenim #1 and Targum Yonasan: It means ?The older one will serve the younger one? 2 (provided the younger one keeps the Mitzvos 3 - Targum Yonasan).
Riva #2, Hadar Zekenim #2, Da'as Zekenim, and Rosh: It means ?The younger one will serve [the older] one very much - for a long time (when they sin ? Rosh).
Ohr ha'Chayim: The one who is Rav (great) at the time will subjugate the one who is small at the time.
Radak and Ha?amek Davar: The Torah wrote this ambiguously (without the word "es" ? Radak), because sometimes it will be one way, and sometimes the other way (?Rav Ya'avod le'Tza'ir? would clearly mean that the older one will serve the younger; whereas ?Rav Ya'avod be'Tza'ir? would clearly mean that the younger one will serve the older one - Ha'amek Davar).
Rashi (to Tehilim 109:11): Yaakov, the creditor, will seize all that Esav owns.
Rashbam: Rivkah learned from this that HaSh-m clearly preferred Yaakov, therefore she loved him [more than Esav]. Refer to 25:28:3:2. Moshav Zekenim asks, if so, why did Yitzchak want to bless Esav? He did not hear this prophecy. Refer to 27:4:3.
The ball, as it were, will lie in Yisrael's court. It is only when they throw off the yoke of Mitzvos that Edom will rule over them.
How did HaSh-m's reply put Rivkah's mind at rest?
Ramban #1: HaSh-m told her not to be afraid, because the struggling inside her was because she was expecting twins, and that her pains were part of the normal procedure of pregnancy.
Ramban #2: He was informing that the struggling was merely a sign 1 that the two brothers would hate each other and that they would always be at each other's throat. However, that sign was now over, and, from now on, her pregnancy would revert to normal.
Ohr ha'Chayim: He told her that this is unlike other pregnancies. Normally, twin fetuses always have similar natures. This is an exception. The agitation is due to their different natures, and because each is strengthened through the other's downfall; it is not due to a deficiency in her womb.
Ma'aseh Avos Siman la'Banim.'
What do we learn from, "they will separate from the womb"?
Rashi: [Upon emerging] from the womb they will be distinct; Yaakov will separate to his righteousness, and Esav to his evil. 1
Hadar Zekenim: (They will be different from birth.) Yaakov will be born circumcised.
Gur Aryeh: How is this derived? Rather than stating, 'They shall emerge' (Yetze'u), the verse chooses the term, 'They shall be separated' (Yiparedu).
What is the difference between Goy and Le'um?
Malbim: Goy is a great collection [of people]. Le'um is a [common] creed and belief system. They will immediately be two Goyim, and after time, e.g. when Yisrael accepts the Emes, two Le'umim.
Ha'amek Davar: Goy is a nation that rules by itself. Le'um is a nation with a common nature. There can be two Goyim, with independent rulers, 1 but they have the same nature, and they are one Le'um.
Ha'amek Davar: Already in the womb, HaSh-m appointed Sarim over each by itself. (Moshav Zekenim to Devarim 32:6 - HaSh-m appointed an angel over every nation. Yisrael fell to Micha'el, and HaSh-m bought Yisrael from him.) The division into two Le'umim will begin from birth.
QUESTIONS ON RASHI
Rashi writes: "HaSh-m said to her - though an emissary." How do we know this?
Gur Aryeh: If HaSh-m would answer her directly, He could have done so immediately, before she even went to ask the Navi.
Rashi writes: "Neither radishes nor lettuce were missing from their tables, in any season of the year." But the Gemara (Kesuvos 104a) relates that when Rebbi passed away, he declared that he did not benefit from this world, even with his little finger?
Tosfos (to Avodah Zarah 11a): Rebbi hosted many at his table [and the others would enjoy it].
Gur Aryeh: Radishes and lettuce are not served for enjoyment. Rather, they indicate honor and distinction [of the people assembled], and this self-perception reflects upon his Nefesh. Refer to 25:23:1.3:1.
Rashi writes: "... These are Antoninus and Rebbi." But the verse seems to be referring to the nations that would descend from them as a whole, not to specific individuals?
Gur Aryeh: This interpretation (of the word "nations" to mean "proud ones") in fact refers to the two nations, Yisrael and Edom, as a whole. They would each possess a more distinguished Nefesh, and therefore they conduct themselves in a more distinguished fashion (e.g. regarding clothing and hygiene). 1 So too, they do not eat like animals, but rather prepare and arrange their food as befits a human being. 2 Rebbi and Antoninus are singled out because they lived at one time and interacted, reflecting Yaakov and Esav themselves. They were the heads of their respective nations; so too each member of those nations reflects these traits, each person at his status or level.
Gur Aryeh: Yishmael, for instance, is not so particular about these.
I.e. with appetizers such as lettuce and radishes, which indicate planning and thought. Also refer to 25:23:1.2:2.
Rashi writes: "When one rises, the other falls." Rashi seems to say that first one nation strengthens, and as a result the other weakens. But the Pasuk implies the reverse - when one nation falls, that causes the other to strengthen? (In the source Rashi cites as well, Tzor took the spoils from the ruins of Yerushalayim.)
Gur Aryeh: It would seem that regarding Am Yisrael, Rashi's phrasing is correct; first HaSh-m raises Yisrael, then the nations fall of their own accord. The Pasuk's wording refers to Edom - HaSh-m does not raise Edom initially; rather, first Yisrael falls, then Edom rises as a result.
Rashi writes: "[Upon emerging] from the womb they will be distinct; this one to his evilness, and that one to his wholesomeness." Yet Yaakov and Esav had similar facial features and voices; why were they so distinct [in character]?
Maharal (Derush Al ha'Mitzvos, p. 60): Their [external] similarities were the cause of their great divergence. 1 To illustrate, the two goats brought on Yom Kippur were completely identical, yet one was offered to HaSh-m, while the other was sent to Azazel. 2
In other words, if they were clearly distinct despite their similarities - certainly they were as diametrically opposed as can be. (EK) Also refer to 27:22:1.1:1.
Rashi writes that "Goyim" hints to Rebbi and Antoninus. It is unreasonable that this discusses only one generation in exile!
Toras Moshe: Esav should have received material wealth to support Yaakov, like Yisachar and Zevulun. However, "mi'Me'ayich Yiparedu" - once he was born, he departed from this. It was fulfilled only in the days of Rebbi and Antoninus.
Gur Aryeh: Refer to 25:23:1.3:1.
