Adam ^admon
THE JEWISH ENCVCLUPEDIA
183
For practical reasons the consideration of the subject of Adam Kadiiion in the Cabala has been reserved for the end of this article. Hefore discussing the subject it will be well to revert to the ancient There is a rabbinical sources already referred to. fundamental the<]sci|iliical statement by Akiba in the Talmud relative to this topic to which no reference lias yet been tnade. He sjiys. in Abot, iii. 14. ' favored is man, seeing that he was created in the
This theory of Luna's, which is treated by Hayj'im Vital in " 'Ez Hayyim; Derush 'Agulim we-Yosher " (Treatise on Circles and the Straight Line), leads, consistently carried out, to the Philonic Logos.
image. D'npX made man " (Gen. ix. 6). That in the imAkiba. age" does not mean "in the image of God" needs no proof; for in no language can "image" be substituted for "iimigc of God." There is, moreover, annther ditliculty in this pus.S)ige: the verse quoted is not that of Gen. i. 27, wherein the creation of man in the image of God is primarily stated. Gen. i.. (i treats oidy secondarily it is
said.
'
For
Huii.sratb. .V. T. Zcityewh. II. 163 ft wfj.. 111. KS-mj; sieiffrled. I'liiln vim Alfxiindricn (sfe Index) HilKenfelJ, Climfiilininclif ItiummitiDiien und Huniitkn (set; IndM), Jena. 1M«: thihom. Die Uomilkn xtiiil Hicogiiili'itieii iset- Index); Franek, Sustane de la Kahhak.tmus.
image (DPV> acconling
to
which man
was
created, but also of the likeness (moT; Gen. R. x.wiv. 14). D?V3 really has no other signitication than "after the image." Akiba, who steadfastly denies any resemblance between Goil and other beings even the highest type of angels teaches that man was created after an image that is, an or, in philosophical phrase, afteran ideal, archetypi and thus interprets Gen. i.. (i, "after an image God created man," an interi)retation (piile impossible in Gen. i. 27. C'omparo the beiieiliction in Ket. 8rt,
—
—
—
—
nrai n^Vn lO^Vn. wherein God is blessed made man in His image [107V3]. in the image of a furm created by Him." The concluding explanatory wonls <if this benediction intimate, in Akiba's style, that Adam was created after the image of a (!od created type (n'J3n).
W33n
because "lie
the I'hilonic <li)ctrine of the heavenly Adam is the Adam Kadmon (called also Adam 'Ilaya, the " High Man." the " Heavenly Man") of the Znhar, whose conception of the original man can be deduced from the following two passages: "The form of man is the image of everything that is above |in heavenl ancl below [upon earth]: therefore <lid the Holy Ancient [God] sileet it for His own form" (IdraR. 141/0. As with Philo the Logos is the oriirinal image of man, or the original man, so in the Zohar the heavenly man is the embodiment of all divine manifestations; the Ten Selirot, the original image of man. The heaveidy Adam, stepping forth out of the highest original darkness, created the earthly Adam Zohar. iZi>liar, ii. 70/<). In other words, the activity of tin' Original Essence manifisted itself in the creation of man. who at the sam<> time is the image of the Heaveidy Man and of the imiverse (Zohar, ii. 4t^), just as witii Plato and Philo the idea of man, as microcosm, embraces the idea of the universe or macrocosm. The con<-eption of Adam Kadmon becomes an important factor in the later Cabala of I.uria. Adam Kadmon is with him no longer the ci>ncentnited manifestation of the Silirot. but a mediator b<tween the En Sof (" Iritinile ") and tUe Selirot. The En Sof. according to Euria. is so utterly incomprehensible that the oldiT cabalistic Luria. doctrine of the numifeslalion ^f the EnSof in the Si'tlrot must be aliandoiied. Hence he leaches that oidy the .dam Kadmon. who arost" In the way of self limitation by the En-Sof, can be sjiid to manifest himself in the Selirot.
Closely related
t"
im d
IBB.
seii.,
L. G.
ADAMAH
""
of man's creation. The selection of a s<'c(mdary quotation in support is not a little surprising to those familiar with the usual rabbinical mode of (juotation. In point of fact Akiba does not speak onl}' of the
by Jelllnek, pp.
in the
'
if
Bnu.iOGR.ipnv:
How
image! as
Adamantius
Xaphtali, xi.x. ;i6);
("Red
Land): Fortified city of northwest of the Sea of Galilee (.josh,
identitied
byConder with modem 'Admah,
north of Belli sbean."
ADAMANT
G. B. L.
This ternt occurs three times in
the Old Testament (Ezek. iii. il.Zech. vi. 12, .Jer. xvii. 1), and is used as a translation {or >i/i/imir. Although no detiuile idea can be gathered concerning the identity of the substance inteiideil from these passages, it is possible to determine its nature and the uses
which
to
it
was
A
i)Ut.
very hard substance
clearlj' iiKliealed in all the passiige.s,
is
and
in .ler. xvii. tool of iron. In
1 it is compared with the engraver's the two other jiassages it is used figuratively to express au unyielding, stubborn, and detiant spirit. The diamond can not be meant by Jer. xvii. 1, for the diamond was not used for engraving by the ancients, and indeed it is doubtful whether the diamond in its polished form was known to them. The substance used for engraving was corundum (Petrie, "Pyramids and Temples of Gizeh." p. 173), and this is |irobably intended by the "adamant " of the
The reading evidently wrong.
"adamant"
Bible.
in
Ecdus.
xvi.
Iti
does not give any intelligible meaning, and in the manuscript discovered by Schechter, the Hebrew reads " for the sons of man " ("Wisdom of Ben Sira," ed. Schechter and Taylor, The Talmud, explains Sii.wiiR as 1809, p. 1(1, text a minicidous worm that was used in engraving the stones on the lirea.stphile of the high i)riest," and according to a widespread legend which became known to the Arabs, Solomon was a.ssisted by this worm in the building of the Temple (Sotah, 24/i" 4^). G. B. L. is
It
I.
ADAMANTIUS ami
Maliiralist iii7iiikuv
Jewish hiyuv
physician,
author,
aoipiari/c see Socrates,
"Hist. Eccl." vii. 13); lived in Alexandria in the founh century. He prepared an abridgment, in two volumes, of the 'tnwdijTu/i/Mi, a work on physiognomy, written by Polemcm the rhetor, who is suppo.sed to have lived in the time of Hadrian. Of this work an Arabic version in manuscript I'xists in the rniversity Library at Leyden. He didicated his abridgment to the emperor Constanlius. The various editions of this work are " .damantii Sophistie
Physiognomica,"
in
Greek, Paris,
Sophista- Physiogiumiicon. id
Cognoscendis
Liliri
I.>i4; in (treek.
Duo."
in
e.st
l.")40;
"
Adamantii
de Nalune Indiciis
Greek and
Latin, Ba.sel.
logelher with the works of .Elian.
Polemon. and others, Rome. l.VI.I. An uncritical ediand Latin w as published by I. (J. Franz nndir the title "Seriptores Physiognomia- Veleres." .Mlinbiirg. 17MII. .Vnother work by Adamanlius.
tion in (Jreek
"On
the
Winds"
was
(Ilff)i '.VifMui),
V. Rose, in ".Vnecdota Gneca,"
i.
2!t.
publislu'd
Two
by
<|Uotii-
from this are known, one cileil bv -Etius. a physician of .mida (see Pliotius, " BibliotWca, " cod.
lions 221,
iii.
ll»3).
Ur/H 'At'Htuf, 'Ai^nuayriiw ^i^tffToi
vt]. I.
Hirsrhberg. Leipsie. >*W). and one in the late Byzan tine period by .loannes Diaconus Galenns. .Vdamantins himself dei lares thai in this wurk he followed " Phvsiognomica" of Aristotle more the method of the
