Kaisipang Hudyo sa Genesis 29:32: Dirshuni I & Guide for the Perplexed

"And Leah became pregnant and gave birth to a boy... and became pregnant again and gave birth ... and became pregnant again and gave birth to a boy ... and became pregnant... and gave birth to a boy to Ya'akov ... and became pregnant again and gave birth to a boy ... and afterwards she birthed a girl" (Bereishit 29:32-30:21).

Now, I noticed that in all instances of the Pentateuch where seeing is ascribed to God, he translated it literally, except those instances which I will mention to you: “For my affliction was revealed before the Lord” (Gen. 29:32); “For all that Laban doeth unto thee is revealed before me” (ib. 31:12);—although the first person in the sentence refers to the angel [and not to God], Onkelos does not ascribe to him that perception which implies complete comprehension of the object, because the object is “iniquity”—“The oppression of the children of Israel was known to the Lord” (Exod. 2:25); “The oppression of my people was surely known to me” (ib. 3:7); “The affliction is known to me” (ib. 9); “Their oppression is known to me” (ib. 4:31); “This people is known to me” (ib. 32:9), i.e., their rebellion is known to me—comp. the Targum of the passage, “And God saw the children of Israel (ib. 2:25), which is equal to “He saw their affliction and their trouble”—“And it was known to the Lord, and he abhorred them” (Deut. 32:19); “It was known to him that their power was gone” (ib. 36); in this instance the object of the perception is likewise the wrong done to the Israelites, and the increasing power of the enemy. In all these examples Onkelos is consistent, following the maxim expressed in the words, “Thou canst not look on iniquity” (Hab. 1:13); wherefore he renders the verb “to see,” when referring to oppression or rebellion, It is revealed before him, etc.