Comentario citado sobre Génesis 30:37

An approach based on the approach of experts of natural science, i.e. that the man’s semen does not become part of the fetus at all. The statement that when the woman climaxes first the result is a male infant must be understood as follows: when the woman enjoys the warmth and embrace of her husband she concentrates so much on the image of her husband, the male, that this hastens her climax. The mental images she entertained during those moments leave an enduring imprint on the ovum which is fertilised so that a male infant will be born from that union. We have an example of such a result when Yaakov peeled the sticks near the watering troughs in Genesis 30,37. When the flocks became stimulated by the appearance of the white streaks or whatever, which Yaakov arranged to simulate the desired skin pattern he wanted these ewes to give birth to, the stratagem worked perfectly. The important thing was for the mating of these animals to take place while they had these images firmly in focus. There is no difference between the reaction of the males or the females of the species, and the same holds true in an even stronger degree when humans react to visual images of this kind. If even animals which react only instinctively, having no intelligence or power of imagination, react so strongly to such images, people do so even more.
If someone is able to control his urges and wait with achieving his climax until after his wife has done so his reward will be that his wife will give birth to a male child. This is what the sages (compare Iggeret Hakodesh page 328 by Nachmanides, Chavell edition) referred to when they explained the meaning of Psalms 127,3: “sons are the provision of the Lord; the fruit of the womb, His reward.” The people so rewarded are the husbands who display patience while lying on their wives’ wombs giving their wives a chance to climax first.

It is well to remember that the manna consisted of small grain-like crystals which were collected individually. This is why the expression לקיטה, “gleanings,” was an appropriate description for the manner in which it was collected.
ולקטו דבר יום ביומו, “they would gather it on a daily basis;” it looked like granules covered by a husk, more or less globular in appearance. This is what the Torah means when it described it (verse 14) as דק מחוספס, “fine, peeled.” The word מחוספס is similar in meaning to קלוף, derived from מחשוף הלבן, (the letter ש andס are often interchangeable, compare Genesis 30,37). Onkelos also translates it in this sense, i.e. דעדק מקלף דעדק. The meaning of the second word דק in verse 14 is דעדק i.e.: “white as chalk.” It fell in heaps. Onkelos has translated Exodus 8,10 חמרים, as דגורין. The manna was white like frost, and sweet. A later verse sums up all its qualities in one expression when the Torah compares it to זרע גד לבן, “white coriander seed tasting like wafers with honey” (verse 31).
Perhaps the repetition of the letter ס, (60) in the word מחוספס is what prompted Rabbi Eleazar Hamodai in Mechilta Vayissa section 1 to suggest that the layer of manna was more than 60 sa'ah high. He made a comparison to what the Torah wrote in connection with the deluge, In Genesis 7,11 the Torah spoke about the ארבות השמים נפתחו, “the windows of heaven being opened (in order to release all that rain). In connection with the manna, Assaph, a contemporary of that event, speaks in Psalm 78,23 of the “doors of heaven being opened.” In both instances Scripture uses the expression פתח, “opened.” In Yuma 76 the Talmud describes that the manna descended during the night while the people were asleep so that they would be able to find it all ready for them when they awoke in the morning. They would find their livelihood had already been provided for them. During the period when the Temple was being built (Taanit 23) something analogous took place. Rain fell only on the nights of Tuesday to Wednesday and on Friday nights. This was designed to ensure the rain did not interfere with the Israelites’ normal activities. During the reign of King Chizkiyah G’d was also active on behalf of the people as in his prayer Chizkiyah said: “I am unable to kill, to pursue the enemy, or even to sing a song of praise. All I am able to do is lie down and sleep and leave my problems in Your hands.” G’d replied: “I am going to look after things.” This is the meaning of Kings II 19,35: ”on that night an angel of the Lord went out and struck down 185,000 in the Assyrian camp, and the following morning they were all dead corpses.” This has all been explained in the introduction to Eichah Rabbati chapter 30.

The heh in his moisture replaces a vav ; compare “his tent” [Genesis 9: 21]. The word comes from “fresh” [Genesis 30: 37]. Most elderly men are defeated by the forces of dessication.

they embrace the rocks They hide in the crevices in the rocks, and even there the stream flows down and sprays on them, soaking them. רָטוֹב is the Aramaic for לַח wet, and whoever is not dried is called לַח.

and strip the forests Like (Gen. 30:37), “by uncovering (מחשף) the white.” He will strip the forest trees, i.e., he will strip the nations, compared to forest trees, of their glory, as is stated (in Amos 2:9): “whose height is as the height of the cedar trees.”

I exposed Heb. חשפתי, uncovered. Cf. “the exposure (מַחְשֹף) of the white” (Gen. 30:37). And you delivered the survivors of Israel in order that no one remain of them, as it is stated: “Neither should you have delivered his survivors” (Obadiah 1:14).