Tafsiran yang Mengutip untuk Kejadian 3:20

אשר לא תקח אשה לבני מבנות הכנעני, “that you will not take a wife for my son from amongst the daughters of the Canaanite, etc.” He warned Eliezer not to take a wife from a nation which was cursed. When a woman is predestined for destruction, she is apt to drag her husband in the same general direction. This is precisely what the mother of all human beings did (compare Genesis 3, 20). You are aware that this is what happened to Solomon who married a number of alien women (Kings I 11,1). The prophet testifies there that it was these women who turned his heart from being completely loyal to G-d. This is the reason that it has become the custom of the Jewish people to read this portion (in the presence of the assembled guests) to a bridegroom on the day when he gets married to remind all the people to be very circumspect in their choice of life-partners. (There is a section on this custom in Zunz: “Ritus” page 15). The Avudraham at the end of ברכת נשואין brings the custom as “on the Sabbath of the seven days of the Chuppah one reads this section before the bridegroom, etc.” (apparently in the Synagogue during the regular morning service). The groom is reminded not to marry a woman because of her physical beauty, as Solomon has said in Proverbs 31,30 ,שקר החן והבל היופי, “grace is deceptive, and beauty is vain.“ He should also not marry a woman because she is wealthy, as money is apt to develop wings and to fly off just like an eagle (compare Proverbs 23,5). The groom should also not marry a woman because she is a member of a powerful, and influential family and he hopes to become powerful and influential himself due to his wife’s connections. If these are a groom’s considerations in the choice of his wife he will be punished and will likely fail on all three counts. The guiding considerations when choosing a wife have to be reverence for G-d, choosing a family which enjoys a good reputation. Seeing that in the majority of cases the daughter‘s character is similar to that of her brothers, one may form some idea about a girl by observing the way her older brothers conduct themselves. (compare Baba Batra 110).

כל נדר וכל שבועת אסר לענות נפש, “any vow or oath which results in a personal affliction, etc.” Here the Torah teaches that the fact that the Torah has granted the husband of a woman the right to interfere with her vows and to annul them is not a carte blanche applicable to any type of vow. The husband’s authority applies only when such a vow results in personal pain or discomfort also involving him in his marital status. If his wife were to vow not to wash or bathe herself, keeping such a vow would clearly interfere with their marital life; as a result of such considerations the Torah permitted her husband a veto power over such vows. It goes without saying that the husband can veto any vow of his wife which would interfere directly with their family life together. The husband’s authority extends to his wife’s vowing not to use eye-shadow or even certain products for sale in specific stores. We derive all this from the words בין איש לאשתו “between man and his wife,” in verse 17. The reason the husband has the right to interfere in vows concerning either ענוי נפש, self-affliction, and matters directly involving inter-marital relations is that his wife (any wife) is subservient to her husband in two areas; he is entitled to demand that his wife appear attractive to him and not take measures which result in her becoming physically repugnant to her husband. Our sages in Ketuvot 62 understood this concept as derived form Genesis 3,20 “for she (Chavah) is the mother of all living beings,” as meaning that the wife’s purpose in life is to enhance the quality of life of her husband not the reverse.
In matters of their sexual relations there is no need for additional proof that the wife is subservient to the needs of her husband as denial by the wife of the husband’s legitimate rights whether with a vow or without a vow means that she endangers her marriage and would forfeit her כתובה upon being divorced for cause. In matters which have no bearing on the successful relations between husband and wife the husband has no authority to interfere with his wife’s vows.