Textual parallel between Eve and Cain, why?

Question

In Bereishit 3:16, Eve is cursed:

אֶֽל־הָאִשָּׁ֣ה אָמַ֗ר הַרְבָּ֤ה אַרְבֶּה֙ עִצְּבוֹנֵ֣ךְ וְהֵֽרֹנֵ֔ךְ בְּעֶ֖צֶב תֵּֽלְדִ֣י בָנִ֑ים וְאֶל־אִישֵׁךְ֙ תְּשׁ֣וּקָתֵ֔ךְ וְה֖וּא יִמְשׇׁל־בָּֽךְ׃

And to the woman [God] said, “I will greatly expand Your hard labor—and your pregnancies; In hardship shall you bear children. Yet your urge shall be for your husband, And he shall rule over you.”

A similar phrase is used when Hashem is appeasing Cain, before the offerings are brought (Bereishit 4:7):

הֲל֤וֹא אִם־תֵּיטִיב֙ שְׂאֵ֔ת וְאִם֙ לֹ֣א תֵיטִ֔יב לַפֶּ֖תַח חַטָּ֣את רֹבֵ֑ץ וְאֵלֶ֙יךָ֙ תְּשׁ֣וּקָת֔וֹ וְאַתָּ֖ה תִּמְשׇׁל־בּֽוֹ׃

Surely, if you do right, There is uplift. But if you do not do right Sin couches at the door; Its urge is toward you, Yet you can be its master.”

Do any mefarshim explain why these two episodes may be linked by the use of similar language?

Answer 1

There are many mefarshim that answer this question. They mainly stem from the Medrash that notes that there exists only four תשוקות ("urges"), two of them being the ones you mentioned. Commentators explain what makes תשוקה unique and why it only exists by these four things.

There are four desires. The desire of a woman is only for her husband, as it is stated: “And your desire shall be for your husband.” The desire of the evil inclination is only for Cain and his counterparts, as it is stated: “[Sin crouches at the entrance,] and its desire is for you”

For example, look up the יפה תואר commenting on this passage which explains that the word תשוקה means a desire that goes against logical reasoning: A woman desires her husband even though she has to serve him and has pain from pregnancy, and the evil inclination desires to cause people to sin even though he doesn't stand to gain anything but rather will be punished for causing others to sin.

See also רמב"ן ותולות יצחק on Bereishis (3:16)

Answer 2

Besides the other answer you might also link them by ימשל. There is only one instance of this word in the T. Zohar and it is this:

אין בן דוד בא עד שיהיה דור שכולו זכאי או כולו חייב, אתמר בהון אם רעה בעיני אדוניה אשר לא יעדה, עם כל דא והפדה בגלותא, ולא ימשול למוכרה בגלותא, בבגדו בה, בגין דבגדו בעבודה זרה:

Ben David cannot come until there is a generation that is entirely innocent or entirely guilty, it's said of them "if she is bad in the eyes of her Lord that he not claim her," nevertheless "he shall redeem her" in exile, and not "rule and sell her" in the exile, since he (the generation) has betrayed her (the Shekhinah, the Torah, etc.) thus commiting idolatry.

-- Tikkun #7 in the Addenda

All three seem to be linked by betrayal and redemption [by a Tzaddik or someone that could/should have been a Tzaddik].