Men and Women

The foundation of the bond between man and woman was established at the time of Creation, as it is stated (Bereishit 1:27-28): “And God created man in His image; in the image of God He created him; male and female He created them. And God blessed them, and God said to them: Be fruitful and multiply, and fill the earth and subdue it, and have dominion over the fish of the sea, over the birds of the heavens, and over every living thing that moves upon the earth.” We learn four central matters from the account of man’s creation: first, that man was created in the image of God; second, that this image of God is revealed through the male and female together; third, that their purpose is to be fruitful and multiply; fourth, that their role is to govern the world and to see to its preservation and cultivation, as it is stated further on (2:15): “And the Lord God took the man and placed him in the Garden of Eden to work it and to guard it.” Thus, the complete human being is the male and female together, as the Sages said (Yevamot 63a): “Any man who has no wife is not a man (adam),” as it is stated (Bereishit 5:2): “Male and female He created them, and He blessed them and called their name Adam on the day they were created.”

After the first, general description of man’s creation, the Torah returned and explained that at first man was created as a single being, with two faces included in him, a male face and a female face. In this, man differed from all the animals, all of which were created from the outset as two separate kinds, male and female; only man was created from the outset as a single being in whom male and female were included. This man, in whom both faces were included, is called ‘Adam Ha-Rishon’ (the first man). It was he who was commanded to perfect the world and guard it – “to work it and to guard it” – and it was he who gave names to all the creatures. And it became clear to the man that of all the creatures, only he remained alone without a mate, and great sorrow filled his heart. “And the Lord God said: It is not good for the man to be alone; I will make him a helper corresponding to him” (Bereishit 2:18). “And the Lord God cast a deep sleep upon the man, and he slept; and He took one of his sides and closed up the flesh in its place. And the Lord God built the side that He had taken from the man into a woman, and brought her to the man. And the man said: This time, it is bone of my bones and flesh of my flesh; she shall be called woman (isha), because she was taken from man (ish)” (ibid. 2:21-23). Even though the Creator intended from the outset to separate man into male and female, He waited until man would sense his lack. For so God established at the creation of the world, that man would be a partner in the world’s existence and governance, and in accordance with man’s arousal from below, God would govern His world (Zohar 2:265a). Therefore, only after the man was aroused to feel the pain of his loneliness – when God, as it were, saw that it was not good for him to be alone – did He separate the woman from him, and thereby they were able to create a loving and fruitful partnership.

Tzela (usually translated “rib”) means side, as in “tzela ha-mishkan,” which means one of the sides of the Tabernacle. Accordingly, when God took “one of his tzela’ot” from the man, it means He took one of his two sides. For at first the male and female were in nearly their complete form, but they were joined entirely back to back, with the male face more prominent (see Eruvin 18a).

Since at their root male and female are united, once they reach maturity, a will and desire awakens in them to return and unite. This is what is stated (ibid. 2:24): “Therefore a man shall leave his father and his mother and cleave to his wife, and they shall become one flesh.” Therefore, human beings were commanded the mitzva of ona (marital intimacy), which expresses the complete bond between them, beyond involvement in procreation (pru u-revu), which is shared by all animals as well.

With the creation of man as male and female, Creation was completed. For until then, about all the things that were created it is stated, “And God saw that it was good,” whereas after their creation it is stated (Bereishit 1:31): “And God saw all that He had made, and behold, it was very good.” The Sages said that the expression ‘very good’ refers to the bond between a man and his wife when there is love and desire in it (Bereishit Rabba 9:7).