אבא חנן אמר משום רבי אליעזר חייב מיתה שנאמר (במדבר ג, ד) ובנים לא היו להם הא היו להם בנים לא מתו אחרים אומרים גורם לשכינה שתסתלק מישראל שנאמר (בראשית יז, ז) להיות לך לאלהים ולזרעך אחריך בזמן שזרעך אחריך שכינה שורה אין זרעך אחריך על מי שורה על העצים ועל האבנים:
where there exists 'seed after thee' the Divine Presence dwells [among them]; but where no 'seed after thee' exists, among whom should it dwell! Among the trees<span class="x" onmousemove="('comment',' Or 'wood'.
');"><sup>4</sup></span> or among the stones? <b><i>MISHNAH</i></b>. IF A MAN TOOK A WIFE AND LIVED WITH HER FOR TEN YEARS AND SHE BORE NO CHILD, HE MAY NOT ABSTAIN [ANY LONGER FROM THE DUTY OF PROPAGATION].<span class="x" onmousemove="('comment',' He must take another wife.
');"><sup>5</sup></span>
Kedushat Levi
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.
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