בראשית, פרק ב׳, פסוק כ״א

The creation of the first woman marks humanity's profound transition from a solitary existence to a shared reality. To forge the most complete connection, God chooses not to form the woman from the dust of the earth, as He did with the man. Instead, He separates a part of the man's own body to shape into his partner. The first step in this process is the casting of a deep slumber. The primary approach among commentators is that this was a profound, heavy state far beyond normal sleep, bordering on a total loss of senses. It was a miraculous, supernatural phenomenon potentially accompanied by a sense of dread and fear [רד״ק, אבן עזרא, רש״ר הירש, ביאור יש״ר, מחוקקי יהודה]. Conversely, some suggest it was simply the onset of natural sleep [העמק דבר], and that God utilized this natural mechanism to avoid performing an unnecessary miracle [רד״ק].

This slumber served a twofold purpose. Physically, it prevented the man from feeling the immense pain of his flesh being torn [ספורנו, רד״ק, רב סעדיה גאון, אברבנאל]. Psychologically, the anesthesia spared him from witnessing the surgical process and the exposed flesh, a sight that might have caused him to feel immediate revulsion toward the woman [רד״ק, רש״י, חזקוני, קאסוטו]. By waking from this deep sleep to find his partner already fully formed and complete, he was meant to be flooded with sudden joy [אברבנאל]. Beyond its immediate function, this slumber carries a symbolic message for marriage, hinting that a person must sometimes know how to fall asleep, overlook minor flaws, and avoid being overly strict with their spouse and household [תולדות יצחק, צאינה וראינה]. On a philosophical level, the man represents the theoretical intellect, which had to sleep and cease its function to allow for the creation of the woman, who represents the practical intellect [מלבי״ם]. Following the procedure, the man sank into a natural, restful sleep to heal from his pain [רד״ק, מחוקקי יהודה].

Regarding the nature of the body part taken, there is a fundamental disagreement. One perspective understands this literally as a rib bone [רד״ק, חזקוני]. To address the concern that the removal of a bone would leave the man defective, commentators explain that God originally created an extra rib in him precisely for this purpose. Its removal did not diminish him but rather made him whole, much like the removal of the foreskin in circumcision [רב סעדיה גאון, אברבנאל]. However, the primary approach among commentators is that the removed part was not a bone, but rather a side or flank, similar to the architectural sides of the Tabernacle. According to this view, the first man was originally created as a two-faced being, with male and female joined together. God's action was essentially a severing and separation of the female side from the male side [רש״י, אבן עזרא, ריב״א, מזרחי, ביאור יש״ר, אלשיך]. This is supported by the fact that God is not mentioned breathing a soul into the woman during her creation, as she already possessed one when they were a single body [ביאור יש״ר, אלשיך].

The choice to create the woman from the man's body rather than from the earth was intended to foster deep closeness, love, and unity between them. Unlike the females of other animal species, she was designed to be a true helper and life partner. She was taken from his flesh so that he would have compassion for her and protect her as one of his own limbs [רב סעדיה גאון, אברבנאל, אלשיך]. Furthermore, taking a part specifically from the center of the body carries an egalitarian message. She was not created from his feet, lest she be viewed as a lowly servant, nor from his head, lest she become the master of the house. Rather, she was taken from his side so that she would stand beside him as an equal partner [אברבנאל]. Because she was formed from living, feeling matter rather than inanimate dust, she was endowed with traits of refinement, sensitivity, and superior understanding [רש״ר הירש, אברבנאל, מלבי״ם].

The process concludes with God closing the flesh in its place [אבן עזרא, רד״ק]. Because bone does not regrow naturally, divine intervention was required to fill the physical void [העמק דבר]. God immediately sealed the incision and concealed the wound so that an open cavity would not arouse any revulsion in the man toward his wife [קאסוטו, דברי דוד, גור אריה]. This closure also serves as a symbol of divine providence, which protects humanity from evil inclinations and life's obstacles [כלי יקר]. Additionally, it hints that the woman's intellect is more closely tied to physical matter and flesh, equipping her to engage deeply in the practical settlement and development of the world [מלבי״ם].