The Androgynous Human

Genesis Rabbah 8:1 explores the scriptural phrase “Male and female He created them” (Genesis 5:2). Rabbi Jeremiah ben Elazar imagines the first human as androgynous, embodying both sexes in a single being. Rabbi Samuel bar Naḥman describes Adam as a two-faced creature, later split in two. These daring images push beyond the plain biblical text, showing how rabbis speculated about the nature of humanity, gender, and creation. Similar ideas appear in works of Greco-Roman philosophy like Plato's Symposium, in which primordial humans were also imagined as joined and later divided. The midrash adapts these motifs within their distinctly scriptural framework and finds a textual basis for them in the Torah.

R. Jeremiah ben Elazar said: When the Holy One created Adam the first man, He created him androgynous. That is what is written: He created them male and female (Genesis 5:2). R. Samuel bar Naḥman said: When the Holy One created Adam the first man, He created him with two faces, and [subsequently] He sawed him in two and made [for] him two backs, a back here and a back there.

Translated by Joshua Schreier.

Credits

Genesis Rabbah 8:1, from The Sefaria Midrash Rabbah, 2022, trans. Joshua Schreier, ed. Michael Siev and Yaacov Francus, https://www.sefaria.org. Licensed under a Creative Commons Attribution 3.0 Unported (CC BY 3.0) License.

  1. Why does it make sense that the rabbis imagine the first humans as both male and female?

  2. How does the image of a being split in two shape ideas about gender?

  3. Why might the rabbis refer to familiar cultural stories in their interpretations of scripture?

Engage with this Source

Genesis Rabbah 8:1 explores the scriptural phrase “Male and female He created them” (Genesis 5:2). Rabbi Jeremiah ben Elazar imagines the first human as androgynous, embodying both sexes in a single being. Rabbi Samuel bar Naḥman describes Adam as a two-faced creature, later split in two. These daring images push beyond the plain biblical text, showing how rabbis speculated about the nature of humanity, gender, and creation. Similar ideas appear in works of Greco-Roman philosophy like Plato's Symposium, in which primordial humans were also imagined as joined and later divided. The midrash adapts these motifs within their distinctly scriptural framework and finds a textual basis for them in the Torah.

Read more

You may also like