창세기 30:17의 주석
וַיִּשְׁמַ֥ע אֱלֹהִ֖ים אֶל־לֵאָ֑ה וַתַּ֛הַר וַתֵּ֥לֶד לְיַעֲקֹ֖ב בֵּ֥ן חֲמִישִֽׁי׃
하나님이 레아를 들으셨으므로 그가 잉태하여 다섯째 아들을 야곱에게 낳은지라
Rashi on Genesis
וישמע אלהים אל לאה AND GOD HEARKENED UNTO LEAH —for she eagerly desired and sought means to increase the number of the tribes (Genesis Rabbah 72:5).
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Sforno on Genesis
וישמע אלוקים אל לאה, because she had used both natural means, and then, failing to succeed, relied on prayer. She herself is on record as confirming this when she said נתן אלוקים שכרי אשר נתתי שפחתי לאישי, “G’d has given me my reward for having offered my handmaid to my husband. Giving Zilpah to Yaakov was considered by her as a way of relying on natural means of having more children, seeing she had come to the conclusion that she could not have any more from her own womb.
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Or HaChaim on Genesis
וישמע אלוקים, G'd heard, etc. This means that Leah prayed to G'd first.
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Radak on Genesis
וישמע, when the Torah speaks of “the fifth son,” “the sixth son,” this is to remind us that this woman was deemed worthy to bear half of the 12 founding fathers of the Jewish nation.
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Siftei Chakhamim
She desired and sought to increase the number of tribes. [Rashi knows this] because normally the phrase וישמע אלהים pertains only if one prayed. But here it is not stated that she prayed for sons. Thus Rashi explains, “Because she desired...” I.e., since she so wished to increase the tribes, it was considered as if she prayed for this — and Hashem granted her wish.
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Or HaChaim on Genesis
It may also mean that G'd had understood the reasons for Leah's behaviour. She was motivated by her love for G'd and her desire to fulfil His commandments. If, in the process, she had committed an error of etiquette, G'd on His part did the same by allocating to her more than the four sons originally intended. The other two sons were in recognition of Leah's pure motives.
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