Genesis 25:22

And the children pressed in her womb as men doing battle. And she said, If this is the anguish of a mother, what then are children to me? And she went into the school of Shem Rabba to supplicate mercy before the Lord.

Why did I desire this (or, “why am I [so different]”). She asked experienced mothers whether what she was going through was normal and was told that it was not.

AND SHE SAID: IF IT BE SO, ‘LAMAH ZEH ANOCHI?’”If the pain of pregnancy is so great, lamah zeh anochi (why did I) pray for and aspire to pregnancy?” Thus Rashi. But it is not correct. (I), according to Rashi, implies “I prayed for pregnancy.” And this, comments Ramban, is not correct. (Gur Aryeh.) Rabbi Abraham ibn Ezra says that she asked the women if they had experienced such pains, and they said, “No,” whereupon she said, “If the matter and custom of pregnancy be as they said, lamah zeh anochi, why am I beset with an unusual pregnancy?” Now according to this exposition, the verse is missing and not complete.
The correct interpretation in my opinion is that she said, “If it shall be so with me, lamah zeh anochi, [why am I in the world]? Would that I did not exist, that I should die or never have come into existence.”, follows Ramban’s interpretation. This is similar to the verse, I should have been as though I had not been.

AND SHE WENT ‘LIDROSH’ (TO INQUIRE) OF THE ETERNAL. Rashi comments: “To tell what her outcome will be.” Now I have not discovered the word drishah [lidrosh, to inquire] in relation to G-d except in the context of prayer, as in the verses: I sought (‘darashti’) the Eternal and He answered me; seek ye Me, (‘dirshuni’) and live; As I live, saith G-d the Eternal, I will not be inquired of (‘edareish’) by you.

ויתרוצצו, a word derived from רץ, “ran,” as for instance in Jeremiah 51,31 לקראת רץ רץ, “runner dashes to meet runner.” The word describes the constant motion of the two fetuses inside Rivkah’s womb. We have a similar construction of the word קם when it appears next to מתקוממים, or the word לן when it occurs next to the word מתלוננים. If the word had been derived from the root רצץ, as for instance in Job 20,19 רצץ עזב דלים, the Torah would have had to write here vayitratzetzu with the vowel patach, instead of vayitrotzetzu with the vowel cholem. We find such a parallel construction in Jeremiah 13,16 ובטרם יתנגפו רגליכם, “and before your feet stumble.”

'לדרוש את ה, an inquiry directed at the prophets that were around in her time. We have a verse in Kings I 22,8 as well as in Exodus 18,15 where this expression describes questions addressed by the common people to the prophet.

ותאמר אם כן, after it is a fact that these fetuses already are at each other’s throats I have reason to be afraid that one of them will die so that I endanger myself by giving birth to them, causing one of them to be stillborn.

למה זה אנכי, why were my relatives so concerned that it would be I who provide the seed for Yitzchok when they said את היי לאלפי רבבה, “may it be you who will be the source of millions.” (24,60) Also, why did my husband insist that I become the mother of his children?

ויתרוצצו, as soon as the fetuses had developed to the point where they were able to move, they moved far more violently than is the custom, so that Rivkah had the impression that quarrelling was going on inside her.

ותאמר אם כן, after she felt these strange movements she consulted with other women who were pregnant or who had born children if they too had experienced such a phenomenon. After they all denied ever having experienced such feelings, she burst out asking: אם כן למה זה אנכי, why should such a thing be reserved for me?

'ותלך לדרוש את ה, some of our sages (quoted by Rashi) say that she went to the academy of Shem in order to inquire from him about the meaning of such strange goings on inside her. The truth is that Shem was still alive at that time for he survived Avraham by 31 years. If Shem was identical with Malki Tzedek he would have resided in Jerusalem at that time. Why are we told all this? To draw our attention to the fact that she bypassed her father-in-law Avraham, who we would think, was better qualified than Shem to answer her question. Avraham remained alive until Esau and Yaakov were 15 years of age.

ותלך, perhaps Avraham and Keturah lived in the same house together with Keturah’s children.