Parashat Toldot: The struggle between Rome and Jerusalem

Twenty years of barren waiting come to an end at the beginning of our parasha, Toldot, when God responds to Isaac’s prayers, and Rebecca conceives. 

However, Rebecca’s pregnancy is extraordinarily difficult, and she fears for the child’s life. She seeks divine guidance and is told by Shem, the son of Noah, who conveys the word of God, that she is carrying twins – two nations that will embody opposing worldviews and will struggle to rule each other. 

Rabbi Haim ibn Attar (1696-1743, Morocco-Jerusalem), in his esteemed commentary Or Hahayim, highlights: 

“This pregnancy was unlike any other, for any natural twin pregnancy involves harmony and shared disposition, as it is written, ‘twin fawns of a gazelle’.... But your pregnancy is different. These twins are fundamentally opposed to each other, to the extent that even in the womb, they cannot coexist peacefully, as their dispositions and natures are utterly distinct.” 

The profound difference between the twins, Jacob and Esau, is not rooted in genetics or upbringing. Rather, they represent two polar opposites that cannot exist together, even during the nine months of pregnancy. 

This contrast becomes evident at birth: Esau emerges first, fully formed and ready for action, a man oriented toward worldly endeavors. Jacob, by contrast, emerges grasping Esau’s heel, as though seeking a foothold to enter the world. 

As the boys grow, the gap between them widens. Esau becomes a man of the field – worldly, forceful, conquering, and expanding his domain.

 Jacob, on the other hand, is a tent-dweller, dedicated to spiritual pursuits and intellectual growth. 

Thousands of years later, the descendants of these two brothers face off: Rome, representing Esau (Edom), and Jerusalem, representing Jacob. These two civilizations offer fundamentally different visions. 

A stark contrast 

Rome, as the Roman Empire, expands far beyond Europe, reshaping the world to suit its needs and dominating without restraint. 

In contrast, Jerusalem stands as a city of spirit, led by prophets and judges who emphasize compassion and concern for others.

 It is a city that sanctifies the material, dedicated to God’s service. Jerusalem has no imperial ambitions; its aspiration to be a global city is rooted solely in the Temple, as King Solomon prayed when dedicating it: 

“May Your eyes be open toward this house night and day, toward the place of which You said, ‘My Name shall dwell there,’ to heed the prayer... and also the foreigner, who is not of Your people Israel and comes from a distant land for Your name’s sake... and prays toward this house...” (I Kings 8).

Though thousands of years have passed, the dichotomy between the metaphorical Rome and Jerusalem persists in our world: strength versus intellect, materialism versus spirituality. 

Rome exalts physical power, wealth, and grandeur. Jerusalem, on the other hand, seeks to spread wisdom, love of humanity, and compassion for the weak. 

This tension between the heroes of Rome and the sages of Jerusalem will not last forever. The prophet Obadiah – a righteous convert from Edom, Esau’s lineage – prophesied the resolution of this struggle. 

In his brief prophecy (a single chapter of 21 verses), he addresses the enduring tension between the twin brothers Jacob and Esau, concluding with this verse: 

“Saviors will ascend Mount Zion to judge the mountain of Esau, and the kingdom will be the Lord’s” (Obadiah 1:21).

In the future redemption, we will witness the conclusion of this story, which began in the home of Isaac and Rebecca and spans continents between Rome and Jerusalem. 

It will culminate in the triumph of spirit over might and the revelation of God’s sovereignty in the world.■

The writer is the rabbi of the Western Wall and holy sites.