2

In the pasuk (Vayikra 13:2), sefaria translates:

אָדָ֗ם כִּֽי־יִהְיֶ֤ה בְעוֹר־בְּשָׂרוֹ֙ שְׂאֵ֤ת אֽוֹ־סַפַּ֙חַת֙ א֣וֹ בַהֶ֔רֶת וְהָיָ֥ה בְעוֹר־בְּשָׂר֖וֹ לְנֶ֣גַע צָרָ֑עַת וְהוּבָא֙ אֶל־אַהֲרֹ֣ן הַכֹּהֵ֔ן א֛וֹ אֶל־אַחַ֥ד מִבָּנָ֖יו הַכֹּהֲנִֽים׃ When a person has on the skin of his body a swelling, a rash, or a discoloration, and it develops into a scaly affection on the skin of his body, it shall be reported to Aaron the priest or to one of his sons, the priests.

The Haamek Davar explains that the title of "אדם" denotes importance, quoting an unspecified Zohar and Medrash saying: "דאדם משמעו חשוב".

Where does the Zohar or Medrash mention אדם as being considered important? (It would be helpful if an explanation can be offered as to why אדם specifically is considered important as well.)

5

The Zohar says it in Tazria 3:48a:

תָּאנָא בְּכַמָּה דַּרְגִּין אִתְקְרֵי בַּר נָשׁ: אָדָם, גֶּבֶר, אֱנוֹשׁ, אִישׁ. גָּדוֹל שֶׁבְּכֻלָּם אָדָם

It demonstrates this from the fact that the word אָדָם is employed when describing how God made Man in His image:

דִּכְתִּיב, (בראשית א) וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ. וּכְתִיב (בראשית ט) כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם. וְלָא כְּתִיב, גֶּבֶר, אֱנוֹשׁ, אִישׁ.

Rabbi Hirsch explains that אָדָם is related to הדום/footstool:

Man, "footstool of Divine Shechina," who, as it were, saves G-d the trouble of putting His "feet'' on the earth - he is G-d's "substitute" who shall rule this world according to G-d's will.

Indeed, I would suggest that perhaps the Zohar was not just bringing those verses as a proof to the superior nature of the name אָדָם, but was also alluding to the reason: It connotes Man resembling/representing God in this world.

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