Chasidut su Genesi 25:21

"And Yitzchak entreated God regarding his wife, for she was barren, and God was entreated of him..." (Bereishit 25:21). Regarding his wife entirely, and see Rashi on Genesis 25:21 [which says that it means facing his wife]. And we can continue in precision: "for she was barren" has no explanation, and it should have said "And Rivka was barren, and Yitzchak entreated..." And the commentators pose a further problem regarding what Rashi wrote: "[And God was entreated] to him" [Yitzchak] and not to her, because the prayer of a righteous person child of a righteous person isn't similar to the prayer of a righteous person child of a wicked person. And behold, our Sages of blessed memory said (Ta'anit 25b) regarding Rabbi Eliezer who said 24 prayers and was not answered, and Rabbi Akiva was answered -- not because one was greater than the other, but because this one was forgiving (lit. "passed over his traits"). And it was explained regarding this value[?], that it wished to say that since there was a a child of converts and needed to break his nature and traits and look there -- behold, it seems the opposite, that the prayer of a righteous person child of a wicked person is more acceptable! And we can continue in precision with the language of Rashi, who wrote that the prayer of a righteous person child of a righteous person isn't similar, etc. - he should have said the opposite, that the prayer of a righteous person child of wicked person isn't similar to the prayer of a righteous person child of a righteous person, and [the former] is better. And we can further continue in precision with Rashi's conclusion, that "therefore [God was entreated] to him and not to her", that it's an additional lip [?] and doubled language. And we can also be precise with its saying of "and [God] was entreated" [vaye'ater ויעתר], and our Sages of blessed memory said, (Sukkot 14a) "Why is the prayer of the righteous like a pitchfork [עתר 'eter]? Just as a pitchfork turns grain on the threshing floor from place to place, so too the prayer of the righteous turns the mind of the Holy Blessed One from justice to mercy. What is this verse teaching us that this matter is specifically here? Did Avraham and the rest of the righteous not also pray, and it didn't say this language [ie that God was entreated]? And we can be further precise, in her saying "If so, why do I exist?" she was praying regarding children, which seems as though she was choosing childlessness from the pain of the pregnancy - and certainly this righteous one was not considering this!

Genesis ‎25,21. “Yitzchok implored Hashem on behalf of his wife;” it ‎is known that the relationship between the masculine and the ‎feminine parts in a marriage is based on the masculine part ‎initiating and the feminine part responding. This relationship is ‎demonstrated clearly as one of total contrast when both partners ‎in the marriage are completely sterile, in the sense that neither is ‎able to contribute his or her part to conception. When the roles ‎of the male and the female appear to be reversed, i.e. the female ‎appearing to initiate and the male appearing to respond, the ‎usual relationship is totally askew. The latter situation was the ‎case here, and this is expressed by the Torah writing the word ‎לנוכח אשתו‎, an expression indicating ‎היפוך‎, a totally reversed ‎situation. This is the reason why the Torah writes of G’d: ‎ויעתר לו‎, ‎‎“G’d was entreated on his account.” The word ‎עתר‎ indicates a ‎‎“reversal,” as we know from Sukkah 14, where the Talmud ‎applies it to a shovel or pitchfork, which is used to turn over the ‎grain.‎