—
Zaretan," on the Jordan, near tlic spot where the
It is
Israelites crossed tlw river on dry f.'round.
proliablv to he idcntitied willi the modern Tel
O. B. L.
Daniiih!
ADAM KADMON
MONI
Adam, Book of
THE JKWISH ENCYCLOPEDIA
181
(more
correetly.
?AD-
"man"; Kudiidiii nr
or "ciriiiinal "): The various philosophieal (Gnostie) views eoncerniufr the original
man are, in spite of their ditrerenees. intimately related, beiiij; a compound of Oriental mythology.
Greek pliilosophy. and rabbinical theology. The
first to use theexpression "original man," or "lieavenly man," is Philo, in whose view the ymK/x;, or
ui'imviuq ar*'/"~"C,"as being born in the image of God,
has no participation in any ccirruptible or earlblikc^
essence: whereas the earthly man is made of liio.se
material, called a lump of clay " (" I)e Allegoriis Legum," I. xii.). The heavenly man. as the perfeit image of the Logos, is neither man nor woman, but an
incorporeal intelligence purely an idea; while the
earthly man. who was created by God later, is per
ceptible to the senses and partakes of earthly ([ualities
Philo is evidently
("I)e .Miin
nic doctrine of ideas; taking the ]irimcn-dial
Adam as the idea, and the created man of llesh and
bh)od as the "image," Th.-il Philo's philosophic
views are grounded on the Midrash, and not vice
versji, is evident from his seemingly senseless statement that the "heavenly man," theoi'vmiwf SvCpuTof
(who is merely an idea), is "neither man nor woman."
This (loci rine, however, Ijeeomes quite intelligible in
view of the following ancient Midrash, The remarkable contradiction between the two above-quoted
pa.s.sages of (Jenesis could not escape the attention of
the Pharisees, to whom the Hibh- was a subject of
clos<' study.
In explaining the various views concerning Eve's erealion, they taught (Er. Xii, Gen.
R. viii.) that Adam was created as a man-woman
(iindroi/i/ii/ix), explaining napJl ^^t (Gen. i. 27) as
"male and female" instead of " man and woman."
and that the separation <d" the sexes arose from the
8iibse(|uent operation ujion Adam's body, as related
in the Scripture.
This explains Philo's statement
that the original man was neither man nor woman.
This doctrine concerning the Logos, as also that of
man made "in the likeness" (" I)i' Confiisione Lingiiarum," xxviii.), Ihough tinged with true Philonic
coloring, is also based on liii' theology of the Pharisees.
Kor in an old Midiash (Gen. R. viii. 1) it is remarked " Thou hast formed me behind and Ixfore
ll'^. cxxxix. .")) is to be explained^ before the first and
after the l.isl day of Creation.' For it
Midrash. is sind. 'And the spirit of Gml moveil
upon till' face of the waters,' meaning
the spirit of the .Messiah "the spirit ot.Vdam "in the
pandlel passage, .Midr. 'I eh. to cxxxix. .'); both readings are essentially thcsjinie], of whom it issjiid (Isa.
xi. 2l. '.
d the spirit of the Lord shall rest upon
iiim.'"
This contains the kernel of Philo's philosophieiil doctrine of the creation of the original man.
He calls him the icha of the larlhly .Xdani, while
with the rabbis the mi (spirit of .dam) not only
existed before the creation of the earthly Adam, but
lyuiiiKiiii
Ai/'iiii.
.
llihrcw fur
' lirsl "
was preexistent
jireexisting
a step.
Adam ^admon
to the whole of creation.
From the
or Jlessiah, to the Logos is merely
Adam,
The above-<iuoted Midrash is even of greater importance for the understanding of the Pauline Christology, as affording the key to Paul's
Paul.
doctrine of the first and second Adam.
The main i)assagein Pauline Christology is I Cor. xv. 4")-r)0. According to this there is
a double form of man's existence; forGod created a
heavenly Adam in the siiiritual world and an earthly
'
'
Adnm ^adinon— Dlnifniin
•TtifnlOeslnititilnlf'ftl
wnm-efortln'tenn
".(l>iiiitin-Ktiilnii>iit"
Ik Num. It. x, uliiri' .iliiii> Ix Mtylnl. imi us ii-iuiillyi " Ilii-Itl«hnn" (the Ilrsti, lull " llii-l>niliiiiiia " (theertKliiHl). ('oiiiimr*lh(i viT>' iini'leiii ('.xprfKHlun "iialuult ha-kadmimi " (tlivurlglniil
avnx'iiUlliuiU'vIl).
llliistnilliiif llio
Sellmt (Divine
.Mtrlliules).
(From (;iiul.uTK,"Thr Kalit'kUh.")
I
one of clay for the material world. The earthly Adam
came first into view, although created last. The first
.dani was of tlesh and blood and therefore subject
merely "a living sold " the second Ailam
to death
was "a life giving spirit " a spirit whose body, like
the heavenly beings in genenil. was only of a spiriThe apparently insupenible diflicnlty
tual nature.
of the Pauline Chrislology which confronts the expounders of tin' New Testament (see, for instance,
lloll/mann, " Lehrbuch <Kr Neu Teslamentlicheii
Theologie," ii. 75 it /»(/.) di.sappeurs entirely when
As a pupil of
refereuec is inudu to the Midnisli.
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