Commentaire de citation sur Isaïe 29:22

ותלד לו את זמרן,”she bore Zimron for him.” Concerning Isaiah 29,22 אשר פדה אברהם, “who redeemed Avraham,” which according to our sages means that Avraham was freed from the burden of raising children, and which seems incompatible with the fact that he had to raise 6 children by Keturah, apart from the fact that most fathers enjoy having many children to raise, we must assume that what the author of that comment had in mind was that Avraham dd not have to experience the problems his grandson Yaakov faced when his son Joseph went missing, when his daughter Dinah was raped, and when various of his sons at different times behaved in a manner unacceptable to him.

Therefore it is stated, “When a person will have on the skin of his flesh a se’et [raised blemish].” The term se’et implies elevation, and this type of tzara’at comes due to haughtiness of spirit, one who elevates himself above all others. Or sapachat [another form of skin affliction] — the term sapachat implies something that is secondary or attached, etc., and it comes upon one who covets monetary possessions, which are external attachments to a person and do not become an inherent part of the person at all, unlike other virtues. Similarly, Maimonides wrote in his Eight Chapters that all acquisitions such as wisdom, strength, and moral virtues all become an inherent part of a person and cleave to him, except for wealth, which is merely attached to a person externally and does not cleave to him at all. Or a “baheret” [bright spot] refers to whiteness; this type comes upon one who speaks lashon hara and whitens the face of his fellow [embarrasses him], causing white spots to appear, as “the red [appearance of the face] departs and the white comes” (Bava Metzia 58b), as it is written Jacob shall no longer be ashamed, neither shall his face turn pale (Isaiah 29:22). In this way, the appearance of one’s face testifies about him that his inner self is filled with love of money, or haughtiness, or speaking derogatorily about his fellow. This affliction brings his evil to the outside, exposing his wickedness in public, and for this reason the afflicted person is called “metzora” — brings out evil [motzi ra]. As it is said And Moses saw that the people were unruly (Exodus 32:25), and our Sages said that they were afflicted with tzara’at (Yalkut Shimoni, Metzora 14:563), as it is written [about a metzora] His head shall be unshorn (Leviticus 13:45), which is an expression of revealing, that his evil is revealed and seen by all eyes — and this is the concept of tzara’at.

וברכתיה, both during her pregnancy, the act of giving birth, and in the raising of the son, all of these being painless. This is the exact reverse of the curse G'd decreed on Chavah and women in general, when He said בעצב תלדי בנים, "you will give birth to children in pain and sorrow." (Genesis 3,16) Sarah was promised to be spared that curse which other women are afflicted with. This may be the meaning of Isaiah 29,22 אשר פדה את אברהם, "who has redeemed Avraham i.e. from the painful experience associated with raising children. (Sanhedrin 19)