Bibbia Ebraica
Bibbia Ebraica

Chasidut su Genesi 21:17

וַיִּשְׁמַ֣ע אֱלֹהִים֮ אֶת־ק֣וֹל הַנַּעַר֒ וַיִּקְרָא֩ מַלְאַ֨ךְ אֱלֹהִ֤ים ׀ אֶל־הָגָר֙ מִן־הַשָּׁמַ֔יִם וַיֹּ֥אמֶר לָ֖הּ מַה־לָּ֣ךְ הָגָ֑ר אַל־תִּ֣ירְאִ֔י כִּֽי־שָׁמַ֧ע אֱלֹהִ֛ים אֶל־ק֥וֹל הַנַּ֖עַר בַּאֲשֶׁ֥ר הוּא־שָֽׁם׃

Iddio udì le grida del giovinetto, ed un angelo di Dio chiamò Hagar dal cielo, e le disse: Che hai Hagar? Non temere, poiché Iddio ha dato ascolto alle grida del giovinetto nel luogo stesso, ov’egli si trova.

Kedushat Levi

Genesis 29,31. “When G’d saw that Leah was hated, He ‎opened her womb.” There is a somewhat enigmatic ‎comment on this verse in Aggadat Bereshit 48 according to ‎which some of Leah’s descendants would be enemies of G’d, and ‎that this is why she is called here ‎שנואה‎, in reference to the ‎wicked deeds of some of her offspring. (The angels protested ‎Leah’s having children as they foresaw that on account of Zimri ‎from the tribe of Shimon 24000 Israelites would lose their lives ‎and not enter the land of Israel) Our verse would explain that just ‎as Yishmael at the time (Genesis 21,17) was not allowed to die ‎from thirst as at the time he was free from sin, so Leah, who had ‎prayed not to become the wife of the wicked Esau, could not be ‎denied children now on account of something over which she ‎could have no control. She had demonstrated that she hated ‎wickedness so what more could she have done? [I have ‎rephrased this a little, as the whole idea of when G’d interferes ‎with natural developments in order to forestall wicked deeds and ‎when not is exceedingly complex. Ed.] Our verse makes ‎clear that other considerations notwithstanding, Leah’s prayer to ‎bear children was answered positively.‎
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