מדרש אויף בראשית 30:1

"And the life of Sarah." Why did it say "and the life of Sarah"? Rather it is to teach that she did not truly live until Isaac was born. From where do we know this? From the numerical value of "and they were (vayihyu=37, Isaac's age when Sarah died)". From here we learn that anyone who does not have children does not have life. Not only that, rather that person is considered like one who is dead, as it is stated, "give me children." (Genesis 30:1)

“He wore away my flesh and my skin, broke my bones” (Lamentations 3:4).
“He wore away my flesh” – this is the community. “And my skin” – this is the Sanhedrin; just as the skin protects the flesh, so the Sanhedrin protects the community. “Broke my bones [atzmotai]” – my mighty ones [itzumai], people who were like mighty warriors [benei haatzumim].
“He built against me and surrounded me with gall and hardship” (Lamentations 3:5).
“He built against me and surrounded me with gall [rosh]” – this is Nebuchadnezzar, as it is written in his regard: “You are the head [reisha] of gold” (Daniel 2:38). “And hardship” – this is Nevuzaradan. Alternatively: “Gall” – this is Vespasian; “and hardship” – this is Trajan.
“He settled me in darkness, like those long dead” (Lamentations 3:6).
“He settled me in darkness, like those long dead” – Rabbi Shmuel said: Four are considered as dead: A blind person, as it is stated: “He settled me in darkness, like those long dead.” A leper, as it is stated: “Let her not be like a corpse” (Numbers 12:12).¹⁰Aaron said this in reference to Miriam, who was afflicted with leprosy, when he asked Moses to pray on her behalf. One who does not have children, as it is written regarding Rachel: “Give me children, and if not, I am dead” (Genesis 30:1). And one who has become impoverished, as it is stated: “All the men [seeking your life] have died” (Exodus 4:19). Were they, in fact, dead? Rather, they had become impoverished.¹¹The Sages identified the men seeking Moses’s life as Datan and Aviram (see Avoda Zara 5a). They were not yet dead, as they later participated in Koraḥ’s uprising (see Numbers 16:1–2).

Rabbi Yitzḥak said: To what is the matter comparable? To an akhina¹⁶A kind of poisonous snake. that was sitting at a crossroads and biting passersby. Along came a darvon¹⁷A kind of non-venomous snake. and sat next to it. A snake charmer came along and saw them. He said, ‘This akhina, it is its nature to bite. But this one, I am surprised that he has come and clung to it.’ So, too, Moses was saying: ‘Miriam, who spoke in that manner, that is the nature of women, they like to chatter. [But] the righteous Aaron, did he have to speak against me as well?’ Moses said: ‘“[Miriam spoke, and also Aaron]” (Numbers 12:1). That “Miriam spoke” [is understandable], but could it be “and also Aaron”?’ (Numbers 12:1). When Moses learned that Aaron also spoke [against him], he began crying out: “Even my ally, upon whom I relied, who partook of my bread, has lifted his heel against me”? (Psalms 41:10). What is “my ally [ish shlomi]”? This is Aaron, who bestows peace [shalom] upon me, as it is stated [in the priestly blessing]: “He will grant peace to you” (Numbers 6:26). “Upon whom I relied” – when he stopped the angel of death. From where is this known? It is as it is stated: “Aaron returned to Moses, to the entrance of the Tent of Meeting, and the plague was stopped” (Numbers 17:15). “Who partook of my bread” – these are the twenty-four priestly gifts that he receives as benefits from Israel.¹⁸Enumerated in Numbers chapter 18. After all this goodness, he “has lifted his heel against me.”
“Miriam spoke against Moses, and also Aaron” (Numbers 12:1) – Rabbi Levi said: There are four [negative] traits found in women: They are gluttons, eavesdroppers, jealous people, and lazy people. Gluttons – from where is it derived? It is from Eve, as it is written: “The woman saw that the tree was good for eating…” (Genesis 3:6). Eavesdroppers – from where is it derived? It is as it is written: “Sarah was listening at the entrance of the tent” (Genesis 18:10), as she was eavesdropping on the angel. Jealous people – from where is it derived? It is as it is written: “Rachel was jealous of her sister” (Genesis 30:1). Lazy people – from where is it derived? It is as it is written: “Hurry, three se’a of high quality flour” (Genesis 18:6).¹⁹Since Abraham had to hurry her on, the implication is that she was not acting with alacrity. The Rabbis said two more: They are sensitive and talkative. Sensitive – from where is it derived? “Sarai said to Abram: The injustice done to me is on you” (Genesis 16:5). Talkative – from where is it derived? It is as it is written: “Miriam spoke [against Moses].”
Another interpretation, “Miriam spoke” – Rabbi Yehoshua of Sikhnin said: When the Holy One blessed be He came to create Eve from Adam, He was contemplating [hitbonen] from where to create her, as it is stated: “The Lord God built [vayiven] the side…” (Genesis 2:22). The Holy One blessed be He said: ‘I will not create her from the eye, so she should not be curious; nor from the ear, so she should not be an eavesdropper; nor from the mouth, so she should not be a chatterer; nor from the hand, so she should not steal; nor from the foot, so she should not be one who walks about. From where will I create her? From a concealed limb of his, from the thigh.’ Nevertheless, it was to no avail, and all [these traits] that the Holy One blessed be He intended not to be in her, they are all found [even] in the most upright [among them]. The Holy One blessed be He had said: ‘I will not create her from the eye, so she should not be curious’ – Eve, it is written in her regard: “The woman saw….” ‘I will not create her from the ear, so she should not be an eavesdropper’ – “Sarah was listening ….” ‘I will not create her from the hand, so she should not steal’ – “Rachel stole the household idols” (Genesis 31:19). ‘I will not create her from the foot, so she should not be one who walks about’ – but Leah, it is written in her regard: “Leah went out to greet him…” (Genesis 30:16). ‘I will not create her from the mouth, so she should not be a chatterer’ – but the righteous Miriam, it is written in her regard: “Miriam spoke.” See what befell her: “Remember what the Lord your God did to Miriam.”