Take, for example, the verse in Genesis 2:21, "He took one of his sides [mitzalotav]..." Now, mitzalotav can mean either "one of his ribs" or "one of his sides." So, which was it?
Rabbi Shmuel bar Naḥman weighs in, saying it was "one of his sides," backing this up with a clever connection to the Tabernacle: "For the side [tzela] of the Tabernacle" (Exodus 26:20). See the link? But Shmuel doesn’t stop there. He adds that God took one rib from between two others, clarifying that mitzalotav means "from the midst of his ribs." It’s a subtle but important distinction. And the text emphasizes that it doesn't say "in its place [taḥteha]," but rather, "in their place [taḥtena]." More on that word taḥtena in a bit…
Then Rabbi Ḥanina son of Rav Idi notices something fascinating: From the very beginning of the Book of Genesis until this very verse, the Hebrew letter samekh isn't written anywhere. Why? Well, according to this Midrash, with Eve’s creation, Satan was also created along with her! The letter sin, which sounds like samekh, is the first letter in the Hebrew word for Satan. The implication? Eve's creation set in motion a chain of events, culminating in the first sin, and Satan, well, he's the source of all sin. Now, if someone objects, saying "But what about the verses describing the rivers that encircle the Garden, using the letter samekh?" (Genesis 2:11, 13), the Midrash responds that those samekhs are just describing the locations of the rivers. Our verse contains the first samekh in regard to the narrative of Creation.
But the interpretations don't stop there. Remember that word taḥtena, "in their place?" It sparks another flurry of interpretations. Rabbi Ḥanina bar Yitzḥak suggests that God made an enhancement for Adam's “bottom” – covering up his anus so he wouldn't be disgraced like an animal. Pretty earthy stuff, right?
Rabbi Ami and Rabbi Yannai offer alternative takes. One says God fashioned an enclosure and seat, so Adam wouldn't be uncomfortable when he sat. The other? He made cushions!
And then, perhaps the most surprising interpretation of all comes from Rabbi Levi and Rabbi Ami. One says God made burial for Adam – understanding taḥtena to mean "He closed the flesh underneath," i.e., underground. The other suggests God made shrouds for him – interpreting the phrase to mean "He covered up the flesh underneath," meaning that after death, man is covered with shrouds and placed underground.
So, what do we make of all this? Why such a focus on Adam's backside? Perhaps the Midrash is trying to grapple with the complexities of human existence. With the beauty of creation, yes, but also with the reality of mortality, sin, and the need for comfort and dignity. It reminds us that even in the most familiar stories, there are always hidden layers waiting to be uncovered. The rabbis of the Midrash invite us to engage with these layers, to wrestle with the text, and to find our own meaning within its ancient words.