A feminized, revisionist falsehood.
The rib comes from Mesopotamian lore, in which a god was cursed by a goddess.
Imagine that.
1. I wish first to note that the interpretation, so far as I recall, either is from St. Augustine or St. Thomas Aquinas. I could be in error about this, but I don't think that it's a modern interpretation. I am reasonably sure that it's late medieval at the very latest.
2. I think it's utterly wrong to try to interpret the scriptural texts in terms of (false) pagan mythologies. Whatever Moses intended in writing the Torah, he wrote truly.
3. Furthermore, as St. Augustine himself insists, in interpreting the Bible, we should have before our eyes, at all times, the two great commandments of Jesus, and this should be our hermeneutical (intepretative) lens when we read it, always keeping firmly before our minds eye that the reading of the Scriptures should bring us to a greater love for God and neighbor.
In light of 2, we should set the story of woman's production in the greater context of chapters 1 and 2 of Genesis. In the first place, against your view that woman is an evil and curse for man, we should note Genesis 1:26-31: the creation of the human race, and its division into male and female, marks a kind of "high point" for the creation of the sensible cosmos, and God recognizes in His work, and in this primordial division of humanity into man and woman, that His works are good.
We may view Genesis 2 as a kind of exposition and continuation of these verses. Why does God produce the woman from the side of the man?
Because He recognizes that it is not good for man to be alone. This may be taken in two senses:
A. Man has a natural ordering to communion with other persons. As Aristotle notes, man is a political animal. He has a natural "openness" to friendship, a natural openness which perfectly is realized in Heaven, wherein the saints enjoy a most perfect friendship with God and with each other...and most hindered in Hell...the damned, though in the presence of Satan and each other, are utterly isolated, affectively speaking, from everyone else. There is no possibility of love, no possibility of friendship in Hell.
A corollary to this: virtue and charity unite; sin and vice isolate.
At any rate, man has a natural openness to friendship...God recognizes that Adam stands in need of
friendship. He satisfies this need, naturally speaking, by producing a woman from his side. [Again, the natural friendship enjoyed among men should be seen as a kind of prefigurement of the most perfect friendship enjoyed by the saints in Heaven.]
B. It is not good that man should alone constitute the whole of the human race, i.e., that there should be no women. It is good that the human race should be divided into both men and women. Why? Because male and female are mutually complementary to each other.
To my mind, these comments have considerable import for marriage.
