Genèse 3:16

ואל אישך תשוקתך AND TO YOUR HUSBAND WILL BE YOUR DESIRE — for sexual relations. And, nonetheless, you will not have the temerity to proposition him with [your] mouth, but rather HE WILL RULE OVER YOU — everything will come from him and not from you.

Unto the woman He said, Multiplying, I will multiply thy affliction by the blood of thy virginity, and by thy conception; in sorrow shalt thou bear children, and to thy husband shall be thy desire, and he will have rule over thee unto righteousness or unto sin.

‘T’SHUKATHECH’ (AND THY DESIRE) SHALL BE TO THY HUSBAND, meaning for cohabitation. Yet you will not have the boldness to demand it by word, rather he shall rule over thee. It will all be from him and not from you. Thus are the words of Rashi. But this is not correct, for modesty is praiseworthy in a woman, just as the Rabbis have said: “This is a good quality in women.”
Rabbi Abraham ibn Ezra said: “And thy desire shall be to thy husband, meaning your obedience.” This means you will obey whatever he commands you for you are under his authority to do his desire. However, I have found the expression t’shukah used only in connection with desire and lust.
The correct interpretation appears to me to be that He punished her that her desire for her husband be exceedingly great and that she should not be deterred by the pain of pregnancy and birth or that he keeps her as a maid-servant. Now it is not customary for a servant to desire to acquire a master over himself, rather his desire is to flee from him. Thus her punishment is measure for measure; she gave [the fruit of the tree of knowledge] also to her husband and he ate at her command, and He punished her that she should no longer command him, but instead he should command her entirely at his will.

הרבה ארבה עצבונך, the menstrual blood, known in the Torah and Talmud as נדת דותה (Niddah 9 and Leviticus 12,2) The prophet Jeremiah in Lamentations 1,13 describes the state of the Jewish people after the destruction of the Temple as כל היום דוה, as if she lost menstrual blood all day long.

והרונך, her pregnancy will be exactly the opposite of what it had been before she sinned. Our sages (Bereshit Rabbah 22,22) describe that at that time Adam and Chavah were created, copulated, and produced offspring, all on the same day. This is also what things will be like in the future according to Shabbat 30 “in the future woman will be able to give birth every day.” Such a situation will occur when the Jewish people once more regain G’d’s favour, as had been the case prior to the original sin.

בעצב תלדי בנים, you will experience anguish while engaged in raising them, by comparison to the other creatures on earth who do not experience such prolonged periods during which they have to look after all the needs of their young. The word לידה does appear in the context of raising children (not even one’s own) such as in the case of Michal, daughter of King Sha-ul, wife of David of whom we are told (Samuel II 21,8) חמשת בני מיכל בת שאול אשר ילדה לעדריאל בן ברזילי המחולתי“the five sons of Michal, daughter of Sha-ul whom she had born to Adriel son of Barzilai the Mecholti.” [Michal had not given birth to these five sons, but her older sister Merav, who had died very young so that Michal, her sister, had raised her nephews. Ed.]

אל האשה...הרבה, the word הרבה here is in the infinitive mode.

עצבונך והרונך, the word עצבון appears again in connection with man eating bread, (verse 17), both words describe the pain and discomfort associated when woman as well as man try to achieve their major tasks, woman to have children, man to produce food from the soil. Everything will be achieved only with toil and wearing oneself out in the process. Rabbi Avraham Ibn Ezra explained that the pain referred to is the pain involved in a virgin losing her hymen. The word הרונך, on the other hand, refers to her subsequent experience when pregnant and carrying a fetus in her womb.
My own father, of blessed memory, explained the word עצבונך as applying to the discomfort experienced during pregnancy, and the word הרונך as applying to the long period the pregnancy lasts. [as opposed to the almost immediate birth after fertilization which occurred in Gan Eden when Chavah bore Kayin and Hevel. Ed.] Our sages (Bereshit Rabbah 20,6) understand both words in a figurative manner, i.e. the frustrations experienced by the parents in raising their children in their image. They interpret the word תלדי as referring to the physical pain involved in giving birth, and the word בנים as referring to the mental anguish involved in raising these children.

תשוקתך, the meaning of the word is equivalent to תאותך, “your physical desire.

אל האשה אמר, “to the woman He had said, etc.” Rabbi Shlomoh son of Rabbi Moshe interpreted the various clauses in this verse as meaning that woman’s life as a result of having seduced her husband into sin would from now on be a never ending experience of pain and travail. As far as her delegating her physical chores to maidservants etc., was concerned, G–d added that the pains associated with pregnancy were something that she could not delegate. She reasoned that at least the act of giving birth would then be a relief from such pain; G–d disabused her of that also. She then reasoned that her hope lay in abstaining from marital intercourse and thus not become pregnant again. G–d told her that she would undergo a psychological change by feeling desirous for marital intercourse with her husband. To the suggestion that she would control her urges for sexual release, G–d retorted that her husband would force her to engage in marital relations with her.