Tafsiran yang Mengutip untuk Mazmur 127:3

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.

“When a woman at childbirth bears a male” [12:2]. Our sages learn from this verse that if a woman has a child that is not full term and stillborn, she is impure just like if the child had been born alive. Some sages say that the child comes from the woman, but the husband separates from the seed of the woman what is not appropriate for the child. The husband makes the form of the child and causes that the seed of the woman will come together; it congeals like milk that one wants to congeal, one puts a piece of stomach into it. The sages brought a proof from a hen that lays eggs when she has relations with a rooster and chickens come from these eggs. However, when a hen warms herself in hot ashes, the hen also lays eggs from this warming, but the eggs cannot become chickens because no rooster was with this hen. The sages brought further proof from birds that only embrace and we do not see that seed enters her womb, yet she has children. This teaches us that the husband has a minimal part in the child, but he makes the form of the child. The sages brought a third proof from the fish that produce many eggs from their bodies and afterwards the male fish casts seed over the eggs and many fish come from this. On those eggs of the female fish that the seed of the male fish does not come, then nothing comes of the eggs. It is so, not only among the domestic animals, birds or wild animals. It is also so among trees that grow. When one takes a date palm that is male and mates it with a date palm that is female, the dates will grow on it. However, when one mates a male with a male or the opposite, nothing will grow from it. It is also so when the man gives heat and warmth to his wife; a child comes from this that has a form. Bahya writes further. Why is it that when the woman releases her seed first the child is a son? The explanation is that when the woman releases the seed first and the seed of the husband comes afterwards, the seed of the husband is strengthened; it is on top. Therefore, a son comes out who is like the husband. Also, the seed that comes first is like a field that is sown and the seed that comes afterwards is like the seed that is sown. Therefore, whichever seed comes last, that seed is strongest and the same person comes from it. That is, if male seed comes last, it is a son, and the opposite, a daughter. Bahya writes further. When the woman desires and loves her husband and her thoughts are on her husband when she has relations with her husband, and her thoughts in her heart are on her husband, then a son is the result of that act, since it depends on the thoughts. So too, Jacob placed speckled sticks before the sheep. They also had speckled sheep. When this works for animals, how much more so by a person who has intellect. Bahya writes. When a person can restrain his inclination so that his wife gives her seed first, the reward is that he will have a son, as the verse says, “Sons are the provision of the Lord; the fruits of the womb, His reward” [Psalms, 127:3]. The Midrash says that the Holy One does a miracle with the child. When a person is in jail for one day, he desires to get out. The child is locked in the womb for nine months and remains inside. The Holy One guards it. Rabbi Meir said: the Holy One does a miracle with the child before the child is born. The woman is only blood. As soon as the child is born, the same blood in the mother’s breasts becomes milk and the child nurses. Bahya writes that there are three worlds. The first world is in the womb where the child sees great wonders and marvels from the Holy One in the womb. A light shines above his head and he knows the whole Torah. He knows the Garden of Eden and all of its chambers and also Gehenna. He is told, be pious in the world into which you will be born, and you will come into the Garden of Eden and will have honor like our righteous ones have in the Garden of Eden. However, if you will be evil, then you will come to Gehenna where other evildoers are. The child desires all of its days not to leave the womb. His food is prepared. Whatever the mother eats, the child also eats. When it will be born, it cries and does not leave gladly, since the world is one of trouble and worry. When he acquires intelligence, he recognizes the Torah and commandments, and the wonders that the Holy One does with the person. However, when he will leave the world, he is mournful. He does not die gladly, but must die. The two worlds have a specified time. His time in the womb is nine months and sometimes twelve months. This world also has a time, seventy years. However, when he comes to the next world, it is a world that has no specified time, but the next world is eternal. This is shown that the person goes from one world to the next world for good. The last world is the best world.²Bahya, Leviticus, 12:2.

For I would mar my own inheritance. נַחֲלָתִי =] my offspring, as in, “the inheritance of Adonoy is children;”⁴Tehillim 127:3. to give my offspring a stigma, for it is stated, “Neither an Ammonite nor a Mo’avite may enter [into Adonoy’s community],”⁵Devarim 23:4. but he erred [by not interpreting it as] “an Ammonite but not an Ammonitess.”⁶He was not aware that the Torah prohibited only the male Mo’avites from entering the ranks of Bnei Yisroel, but the females were permitted. Alternatively, he knew that females were permitted to enter the ranks of Bnei Yisroel, but he feared that in future generations the ruling may be challenged, as it was in Dovid’s time by Do’eg.