?El ha?Ishah Amar?. How will we explain thi in light of the tradition that the only woman Hashem ever spoke to was Sarah?
Why does the Torah repeat "Harbah Arbeh Itzvonech ? "?
Eruvin, 100b: One refers to the Dam Nidah, the other, to Dam Besulim. 1
See Torah Temimah, note 17.
What are the connotations of ?Itzvonech??
Rashi: It means ?the pain of rearing children?.
Seforno: It refers to Dam Nidus, which renders her sad all day.
Targum Onkelos: It refers to feminine pains - which he does not specify.
Targum Yonasan: It means ?the pains of Dam Besulim?.
What are the connotations of ?ve?Heronech??
Rashi, Targum Onkelos and Targum Yonasan: It means ?the pains of pregnancy. 1
Seforno: It refers to the extended nine-month pregnancy period - as opposed to before the sin, where Kayin and Hevel were born on tyhe same day as Adam and Chavah were created. 2
Rashi?s translation of both terms conforms to the Gemara in Eruvin, 100b. See Torah Temimah, notes 18 & 19.
Indeed, in the time of Masi?ach, women will give give birth every day (Seforno, citing Shabbos, 30b). Refer also to 3:16:1.1:1.
What does the ?Tza?ar of childbirth entail?
Rashi, Targum Onkelos and Targum Yonasan: It entails the pins of childbirth.
Seforno: It entails the pain and the diffculty in rearing children, as opposed to all other living beings, where it comes easy.
Why, according to Rashi, does the Pasuk mention the pain of rearing children before that of childbirth?
Sifsei Chachamim: Because at this point, they already had children (See Sanhedrin 38b), in which case the next stage was bringing them up.
What are the connotations of ?ve?El Ishech Teshukasech??
In what way will Adam govern Chavah, when she has a desire for him?
Rashi: Despite a woman's strong desire for her husband, she will not have the guts to request intimacy; 1 that will be in his domain. 2
Ramban: The Torah is referring to the fact that a woman's powerful desire for intimacy overrides the pain of pregnancy and causes her to be subservient to him like a slave to his master - and it is unnatural for a slave to willingly acquire a master over himself. 3
Targum Yonasan: He will govern her to merit and to sin (as he wishes). 4
Gur Aryeh: Otherwise, why does a woman's desire constitute a curse? Also, what is the verse adding with the words, "he will rule over you"? Rather, her desire will be such that she cannot fill on her own initiative; she will now depend on her husband to initiate.
The Ramban queries Rashi, since it is considered a praiseworthy Midah that a woman does not demand intimacy. However, based on thid Pasuk, he Gemara states in Eruvin, 100b that whereas a woman requests (intimacy) in her heart, a man man requests it verbally. See also Torah Temimah, note 22, who answers the Ramban?s query.
This punishment is Midah k'Neged Midah; because Chavah got Adam to eat from the fruit, from now on, he will get her to do whatever he wants.
Midah k'Neged Midah, because she enticed him to sin. Some commentaries explain 'to merit and to sin' to mean whether it is good for her or bad for her, she will have to do as he says.
Hashem does not punish unless He warns first. Where was Chavah warned?
Moshav Zekenim #1 (on Bereishis 2:16): "Va'Yetzav... Al ha'Adam Leimor" teaches that he was commanded to tell her.
Moshav Zekenim #2 (ibid.): Hashem commanded all of Adam's limbs, so she was included.
Riva: She is included in the term "Adam," for it says "and He called their name Adam" (5:2).
Riva: "Va'Yetzav... Al ha'Adam," and not 'Es ha'Adam,' includes everyone that comes from Adam.
Ramban (to 3:13): Refer to 3:13:2:1.
Sanhedrin 38b: Refer to 3:13:2:2.
Why are her curses in this order?
Hadar Zekenim, Da'as Zekenim: She will have pain of work. Lest she say, "I have slaves," she will have pregnancy. Lest she say "I will have easy births," she will give birth in pain. Lest she say "I will guard myself [from pregnancy]," she will desire her husband. Lest she say "I will control my desire," her husband will rule over her.
QUESTIONS ON RASHI
Rashi writes: "'Your sorrow' - This refers to the pain of raising children." This is based on the Gemara (Eruvin 100b). Why doesn't Rashi choose to cite the Midrash, which teaches that this phrase refers to the monthly period?
Gur Aryeh: Hashem does not punish in a way that is purely bad, but rather with something good that is accompanied by pain or discomfort. Raising children, pregnancy and birth are all good examples of this rule; as opposed to menstrual discomfort, which serves no purpose.
