(Please forgive the delay in response. Technical problems prevented the mailing of a number of responses.)

1) At first thought, one might suggest that Adam was not considered a prophet, as the Gemara in Sanhedrin (38b) quotes different opinions about Adam. One maintains that Adam was a heretic, and another says that he made an effort to hide the fact that he was circumcised, while a third opinion states that he was "Kofer b'Ikar" -- he denied the basic belief in Hash-m.

Since the Rambam writes (Hilchos Yesodei ha'Torah 7:1) that one of the prerequisites of a prophet is that his Yetzer Ha'Ra never overcomes him, it follows that Adam was not considered

a prophet.

2) However, the Ritva in Bava Basra (58a, DH Rebbi Bana'ah) writes that Adam ha'Rishon was a Prophet. The Ritva's intent is to answer the question of Tosfos (DH Metzayen): Why was it necessary for the caves of Avraham Avinu and Adam ha'Rishon to be demarcated? Even if a Kohen would stand above them he would not become Tamei, since Avraham and Adam lived before the Torah was given! The Ritva answers that both Avraham and Adam were Nevi'im, prophets, and thus it follows that they possesed a Din of Yisrael and therefore their graves were Metamei through Ohel.

3) According to this, we need to find a different answer for why Adam is not listed as one of the 48 Prophets (in Megilah 14a). One might answer that the Gemara states that the Prophets listed there prophesied for Yisrael, while perhaps Adam is not considered a Navi for Yisrael. However, I am not sure if this is a correct answer; I found that Rabeinu Menachem Azaryah of Panu (the Rama mi'Panu) in his "Asarah Ma'amaros" ("Em Kol Chai," part 2, chapter 1) comments on what Rashi writes (end of DH Nevu'ah) that he does not know the identity of two of the 48 prophets. Rabeinu Menachem Azaryah writes that the extra two are Shem and Ever. This would seem problematic, because Shem and Ever also lived before the emergence of Klal Yisrael, so how can they be considered as having prophesied for Yisrael? The Rama mi'Panu answers that Shem told Rivkah that she would bear Esav and Yakov, so this is considered a Nevu'ah for Yisrael since he foresaw the future of Klal Yisrael. Ever's prophecy was also considered relevant to Yisrael because he foresaw that it was only the disciples of Avraham who would remain faithful to Lashon ha'Kodesh, the holy tongue of Hebrew, after the world would split into 70 languages. If so, it would seem that Adam would also be considered a prophet for Yisrael because the Gemara in Bava Metzia (end of 85b, 86a) tells us of things foreseen for the Jewish People in the "Book of Adam." Rashi (beginning of 86a) cites Avodah Zarah 5a where the Gemara says that Hash-m showed Adam each generation and its scribes, Darshanim, and sages.

4) I would therefore like to suggest a different reason for why Adam is not listed as one of the 48 prophets. This is based on the Teshuvos Chasam Sofer (Even ha'Ezer, part 2, #40 DH Ibra) who cites the Abarbanel who says that even though someone foresees events, he is not described as a Navi if he is not sent by Hash-m to the public to prophecise. Therefore, since Adam was the only person in the world apart from Chavah (and, afterwards, a few others), one cannot consider him as having been made a messenger to the public.

5) I found that Rashi in Chumash writes something similar to this. In Shemos 7:1, Rashi explains the word "Navi" as a man who announces and transmits words of rebuke to the people. According to this, we can understand why Adam and Chavah are not listed among the 48 male prophets and 7 female prophets.

6) I should also add that merely because Hash-m spoke to Adam and Chavah does not automatically make them prophets. The Rashba (Teshuvos 1:548, DH v'Amnam) cites the Gemara in Shabbos (92a) that prophesy rests only on someone who is wise, wealthy, and strong. The Rashba points out that Hash-m spoke to Lavan, Avimelech, Gideon, and Mano'ach and his wife, even though they were not Chachamim. The reason why Hash-m spoke to them was that there was a pressing need or a miracle that had to be wrought. Even the donkey of Bil'am saw an angel. However, Hash-m speaks regularly only with someone who possesses the attributes mentioned there in Shabbos (92a). It follows that there is no proof from the fact that Hash-m spoke to Adam and Chavah that they were necessarily prophets.

7) Concerning the Gemara in Sanhedrin (38b) that I cited above, we may suggest now that this does not prove that Adam was not a prophet. The Sefer Toras Chaim there in Sanhedrin writes that what the Gemara says there about Adam cannot be taken at face value because the Gemara in another place (Eruvin 18b) tells us that Adam was a great Chasid. Rather, the Gemara in Sanhedrin is describing to us what Adam's intention was when he ate from the Etz ha'Da'as. We must not forget that this sin was the only one that Adam did in his entire life.

Kol Tuv,

Dovid Bloom