Essential Question: Are our identities and destinies somehow inherent in us (Nature), or are we shaped by the environment in which we are brought up (Nurture)?
(22) But the children struggled in her womb, and she said, “If so, why do I exist?” She went to inquire of the LORD, (23) and the LORD answered her, “Two nations are in your womb, Two separate peoples shall issue from your body; One people shall be mightier than the other, And the older shall serve the younger.” (24) When her time to give birth was at hand, there were twins in her womb. (25) The first one emerged red, like a hairy mantle all over; so they named him Esau. (26) Then his brother emerged, holding on to the heel of Esau; so they named him Jacob. Isaac was sixty years old when they were born. (27) When the boys grew up, Esau became a skillful hunter, a man of the outdoors; but Jacob was a mild man who stayed in camp. (28) Isaac favored Esau because he had a taste for game; but Rebekah favored Jacob.
Highlight: What do we know about Esav and Jacob from these verses? (physical characteristics, personalities, hobbies, defining qualities, etc.)
Discuss in Chevruta:
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What does the Torah’s descriptions of Esav tell us about his character?
- How does Esav’s first appearance in Torah influence our perception of him?
The Nature vs. Nurture Debate
Let us then suppose the mind to be, as we say, white paper void of all characters, without any ideas. How comes it to be furnished? Whence comes it by that vast store which the busy and boundless fancy of man has painted on it with an almost endless variety? Whence has it all the materials of reason and knowledge? To this I answer, in one word, from experience. ~ John Locke
A strong, successful man is not the victim of his environment. He creates favorable conditions. His own inherent force and energy compel things to turn out as he desires. ~ Orison Swett Marden
Delving into Midrash
Midrashim are early Rabbinic interpretations that address incongruities, vagueness, and complexities in the Torah. They can take the form of stories or simple explanations and are meant to provide context without straying from the literal text.
ויתרוצצו הבנים בקרבה, בשעה שהיתה עומדת על בתי כנסיות ובתי מדרשות, יעקב מפרכס לצאת, הה"ד (ירמיה א): בטרם אצרך בבטן ידעתיך. ובשעה שהיתה עוברת על בתי עבודת כוכבים, עשו רץ ומפרכס לצאת, הה"ד: זורו רשעים מרחם.
And the boys struggled within her: At the time that she was standing at synagogues and beit midrashes, Jacob tried to emerge, as it says in Jeremiah 1: ’Before I created you in the womb, I selected you’’ and when she passed idol worshipping houses, Esav tried to emerge, as it says (in Tehillim): ‘the wicked are defiant from birth.’
- What is the rabbis' question?
- What does the text tell us about Esav?
- What does the text tell us about Jacob?
- What is the ideology of the Rabbis' regarding Nature vs. Nurture in this text?
- Highlight specific parts of the text that support their viewpoint
(ט) ויגדלו הנערים - רבי לוי אמר: משל להדס ועצבונית, שהיו גדילים זה על גבי זה, וכיון שהגדילו והפריחו, זה נותן ריחו וזה חוחו. כך כל י"ג שנה, שניהם הולכים לבית הספר, ושניהם באים מבית הספר. לאחר י"ג שנה, זה היה הולך לבתי מדרשות, וזה היה הולך לבתי עבודת כוכבים. אמר רבי אלעזר: צריך אדם להטפל בבנו עד י"ג שנה, מיכן ואילך צריך שיאמר: "ברוך שפטרני מעונשו של זה"
Rabbi Levi said, They were like a myrtle and a wild thorn bush growing side by side. When they attained to maturity, one yielded its fragrance and one its thorns. So for 13 years, both went to school and came hold from school. After this age, one went to the house of study and one to idolatrous shrines. Rabbi Eliezer ben Shimon said, “A man is responsible for his son until the age of 13 (to be educated in Torah), thereafter he must said ‘Blessed is He who has now freed me from the responsibility of this boy.’ ”
Questions in Chevruta:
- What is the rabbi's question?
- What is the symbolism of the myrtle vs. a wild rose bush?
- What does the text tell us about Esav?
- What does the text tell us about Jacob?
- What is the ideology of the Rabbis' regarding Nature vs. Nurture in this text?
- Highlight specific parts of the text that support their viewpoint
Bringing It All Together
“It is not merely an interesting explication of the biblical verses or an interesting insight into the way the rabbis thought. It is rather a statement about the nature of our existence that strikes home.” ~Barry Holtz, Back to the Sources
What are the implications of the Rabbis' read? Pitfalls vs. benefits?
What can we learn from the "silence" of nurture in these two Midrashim?
Does that fully absolve Esav or does it blame him?