When Rivka was pregnant, she was in pain all the time:
וַיִּתְרֹצְצוּ הַבָּנִים, בְּקִרְבָּהּ, וַתֹּאמֶר אִם-כֵּן, לָמָּה זֶּה אָנֹכִי; וַתֵּלֶךְ, לִדְרֹשׁ אֶת-ה.
Chazal understand that each time she walked past a holy place, one child would agitate, and each time she walked by a place of idolatry, the other would agitate.
Not yet knowing it was twins, she could not understand what she was going through – לָמָּה זֶּה אָנֹכִי – (Literally) “Why is this happening to me?”.
But her resolution was quite odd:
וַתֵּלֶךְ, לִדְרֹשׁ אֶת-ה וַיֹּאמֶר ה לָהּ, שְׁנֵי גֹיִים בְּבִטְנך – She went to a prophet, and he said to her, “There are two nations within you”.
After learning she was expecting twins, she was no longer distressed by what bothered her earlier. This is quite odd, as seemingly, the fact she was expecting twins does not address the issue that bothered her – her pain. What was the dialogue and resolution?
R’ Chaim Brown suggests a fascinating resolution. When Moshe reviews the Torah in his final speech to the people, he tells them:
רְאֵה אָנֹכִי נֹתֵן לִפְנֵיכֶם הַיּוֹם בְּרָכָה וּקְלָלָֽה – See how I place before you a blessing and a curse… Good and Evil. (11:26)
The obvious meaning is that there is a choice between two archetypes: good and evil, and we are implored to choose wisely.
But there is a different implication. אָנֹכִי means the first person, the self, “I”. What kind of אָנֹכִי do you want to be?
Tying this to Rivka’s problem, R’ Brown frames her problem and resolution in a different light:
לָמָּה זֶּה אָנֹכִי – where is the אָנֹכִי in this child? Does he want to go to holy places, or serve idols? This child has no אָנֹכִי – he is confused!
And the prophet replied to her:
שְׁנֵי גֹיִים בְּבִטְנֵך – It is not one confused child, it was two distinct אָנֹכִי archetypes. With this, she was comforted. This is also the choice laid before the Jews. What’s it going to be?