I prepared a derashah in case I was asked to speak at my shabbat chatan. In the end I did not give it, but I wrote it up and present it here for public consumption and critique.
Derashah L’Shabbat Chatan
The relationship between Man and Woman first arises in the second chapter of Sefer Bereishit (2:20-24). In order to rectify the first man’s state of being alone and without a partner, the man is put to sleep and a woman is formed using one of his ribs. The man then declares, “This one at last is bone of my bones, flesh of my flesh. This one shall be called Woman, for from Man she was taken,” (2:23). Man and woman have now been created as distinct entities, but due to their inherent sameness, they can, and must, join together to create new lives, both for themselves together and for their children. While the beauty and power of these statements cannot be overstated, they beg the question of why Man and woman were not simply initially created together from the same source material. It seems an oddity that suddenly in the middle of the rest of the process of Creation ‘א essentially had to go back and change his previous design. However, as we shall see, Rabbinic thought did not see this as an oddity, but rather as a paradigm for much of creation, and a brief look at several midrashim will demonstrate that this paradigm, rather than just being a particular way to read the Torah, is actually an approach of great depth regarding the nature of existence.
The first time the midrashim note that maybe creation did not go quite according to ‘א’s original plan is what might be called “The Sin of the Earth.” In Bereishit 1:11, on the Third day of Creation, ‘א commanded that the earth should bring forth “fruit-bearing trees of fruit.” However, in the actual creation moment in verse 11, the earth simply brings forth “fruit-bearing trees.” The midrash leaps upon this deviation and declares that, originally, the tree would have been just as edible as its fruit but the earth failed to produce such trees. Rashi, ad loc., goes so far as to describe this as the earth “sinning,” and says that this is why the ground is punished in the sin of Adam and Chava in Bereishit chapter 3.
A similar and perhaps even more extreme deviation is found in the midrashic understanding of the Fourth day of Creation. Bereishit 1:16 says, “א made the two great lights, the Greater Light to rule the day, and the Lesser Light to rule the night and the stars.” In the first half of the verse, the two lights are described as equally great, whereas in the latter half the Sun and the Moon are differentiated as “greater” and “lesser” respectively. Noting this distinction, the Gemara says that originally the Sun and the Moon were equal in size and brightness. The gemara describes the Moon speaking before the Creator of the Universe, and asking, “Can two kings wear one crown?” essentially questioning the status quo wherein it and the Sun were equal. To this, the Master of the Universe replies, “Go and Diminish yourself.” The Moon, noting that ‘א did not actually deny the validity of its question, responds, “I spoke correctly, and now I must diminish myself?” to which ‘א responds, “Go and rule the night.” Essentially, this midrash states that any and all differentiation between the Sun and the Moon is purely a function of the temerity of the Moon in questioning ‘א’s plan. Originally there would simply have been two equal lights at all times.
While the query of the moon that leads to the lessening of its stature is not explicitly called a “sin”, one might be tempted to think of it as such. However, the approach of the Gemara diverges radically from such an idea. Instead of blaming the Moon, the midrash puts the blame on ‘א. “Bring atonement upon me, for I diminished the Moon!” cries ‘א in the midrash. The Chatat offering brought on Rosh Chodesh is described in Bamidbar 28:15: “And these shall be one goat as a sin offering to ‘א, , to be offered in addition to the regular Olah offering and its pouring.” This Chatat is unique in being referred to as “to ‘א” and Resh Lakish, based on the ambiguity of the Hebrew prefix “ל-” that could mean “to” or “for”, understands this as being a sin-offering brought to atone for ‘א’s sin in diminishing the Moon. Thus, this departure from the original plan is great in that it cannot simply be punished, as with the Sin of the Earth, but must be actively atoned for.
Returning to Creation of Man, the midrash in Bereishit Rabbah sees this very paradigm in the tension between the first two chapters of Bereishit, expanding on and emphasizing the ideas inherent in the text. Whereas Bereishit 2 describes the creation of Man and Woman as two chronologically separate acts, Bereishit 1 describes them as happening at the same time. “And ‘א created Man in His image, in the Image of ‘א He created him; Male and Female He created them.” (1:27). This would seem to contradict the chronological process described in Bereishit 2, but instead, the midrash sees the two depictions as two parts of a larger chronological process. “R’ Shmuel Bar Nahman says, ‘When ‘א created Man He created him with two faces.” According to R’ Shmuel Bar Nahman, Man and Woman were originally created as one entity, composed of the two of them fused back to back. Then, when it says in Bereishit 2 that ‘א took the man’s rib and made the woman from it, it really means that He removed her from man’s side and fashioned her as a distinct entity. In this conception, Bereishit 2:24, “Therefore man leaves his father and his mother and clings to his wife, and they become one flesh,” is not simply enabled by man and woman’s inherent sameness, but is in fact a return to their original state of existence. As opposed to the Sin of the Earth, which was punished, and the Sin of the Diminishing of the Moon, for which an atonement is made by man, the splitting of Man and Woman can actually be rectified. When man and woman take their places side by side and build a life together, they restore the original plan of creation.
This paradigm of breaking and repairing creation is what is known in Kabbalistic literature as the process of Shevirah and Tikkun, wherein the original creation is broken, and then the creation repairs itself. The creation must re-create itself, and in doing so, not only does the Creation become Creator, it also gains the ability to build and develop on its original structure. The joining of a husband and wife in marriage is part of this process. In the midrashic depiction of Day Six, Man and Woman are one fused entity. After they are split in Bereishit 2:21-22, they are two distinct entities, and, though they “cling to each other,” they remain separate entities. As such, they exist in a relationship, and have the ability to work together and improve each other. Marriage is not simply a new stage in the lives of the newlywed husband and wife; marriage is a part of the process of building and rebuilding Creation.
 בראשית רבה (וילנא) פרשת בראשית פרשה ה סימן ט
 תלמוד בבלי מסכת חולין דף ס עמוד ב
 בראשית רבה ח:א
 ראי״ה קוק, אורות הקודש ב׳ עמ׳ תקכז
 רב שג״ר, כלים שבורים, ״ערכים ואמונה בעידן בפוסט-מודרני״