In Bereshit Rabbah, a collection of rabbinic interpretations of Genesis, specifically in section 63, we find a discussion around the verse, "The Lord said to her" (Genesis 25:23), referring to God's communication with Rebecca about her difficult pregnancy and the destiny of her twin sons, Jacob and Esau.

Rabbi Yehuda ben Rabbi Simon and Rabbi Yoḥanan, citing Rabbi Eliezer ben Rabbi Shimon, make a startling claim: that God only spoke directly to one righteous woman – Sarah – and even then, it was only for a specific reason! The text points us back to Bereshit Rabbah 48:20, where this is further explored.

Now, Rabbi Abba bar Kahana takes this idea a step further. He emphasizes just how indirect God was, even with Sarah. Remember the story? God questions her laughter at the prospect of bearing a child in her old age, saying, "No, but you did laugh" (Genesis 18:15). Rabbi Abba bar Kahana sees this as God going out of His way – almost circuitously – to engage with her.

But what about Hagar? Doesn't the Torah say, "She called the name of the Lord who spoke to her" (Genesis 16:13)? Rabbi Levi, in the name of Rabbi Abba Ḥama bar Ḥanina, clarifies that this communication occurred through an angel. Rabbi Elazar offers another perspective: perhaps it was through Shem, son of Noah, that the message was delivered.

So, why all this discussion about who God speaks to directly? What's at stake here? Perhaps it's about understanding the unique role and status of prophecy, or the nature of divine communication itself.

The Midrash (rabbinic commentary) then moves on to unpack the prophecy itself: "Two peoples [goyim] are in your womb" (Genesis 25:23). Here, the rabbis see a foreshadowing of two powerful, distinct nations: Israel and Rome. They interpret this as "two of the proudest of peoples are in your womb." One is proud of his world – referring to the spiritual realm of Torah and the World to Come – and the other is proud of his empire.

Another interpretation sees them as "two of those hated by the peoples." The text highlights that all idolaters hate Esau, and all idolaters hate Israel. This inherent tension, this animosity, is already present in Rebecca's womb. Some even see it as "the most hated of the sons is in your womb," connecting it to the verse, "But I hated Esau" (Malachi 1:3).

The Midrash doesn’t stop there. “And two nations will be separated from your innards” (Genesis 25:23) implies that Jacob was born circumcised, already different from his brother even in the womb. This pre-natal distinction underscores their diverging paths.

Rabbi Ḥelbo interprets "One nation will prevail over the other nation" (Genesis 25:23) to mean that before this point, the world was divided into smaller nations and families. But from Rebecca would arise two great powers: Jews and Romans.

Finally, we arrive at the poignant prophecy: "The elder will serve the younger" (Genesis 25:23). Rabbi Huna offers a conditional understanding: If Jacob merits it, Esau will serve him. But if not, Esau will be served.

What does this all mean? It suggests that the relationship between Jacob and Esau, Israel and the nations, is not fixed, but dependent on our choices. It's a reminder that destiny and free will are intertwined. The future, even when prophesied, is not set in stone. The choices we make, the merits we earn, shape the world around us.

And perhaps, just perhaps, it also hints at the complex ways in which the Divine communicates with humanity, a question that continues to resonate today.