Adam Kadmon (אדם קדמון) — Primordial Man, the first parzuf after the tzimtzum

Core definition

Adam Kadmon ("Primordial Man") is the first parzuf (configuration) to emerge after the tzimtzum (contraction) and the drawing of the kav (thin line). It stands as the intermediary between the boundless light of Ein Sof and the bounded worlds of the hishtalshelus (the chained order): the general thought (machshavah hakedumah) in which all of existence stands in one timeless equality, before particularization. In the Shavuos 5652 maamar it is identified with maamar echad — "the one utterance," the bereshis (Genesis), the primordial thought between Ein Sof's boundless light and the bounded worlds, where all worlds stand in one equality, in one timeless survey, in yesh's bitul [58845/maamar_005 :: Overview].

How the Rebbeim develop it

Above the hishtalshelus. Adam Kadmon is "far above the hishtalshelus' aspect" — all of the chained order stands in equality there, and Chochmah, which is the beginning of hishtalshelus, is only below it [58846/maamar_002 :: Overview]. Hence Nishmas Yisroel, whose root is in Adam Kadmon, have the power of mesirus nefesh (self-sacrifice), which is above Torah and da'as — "ישראל עלו במחשבה" is explained as their ascent into the thought's highest aspect, Adam Kadmon's brain's essence [58846/maamar_002 :: Overview]. The same teaching names two levels in Adam Kadmon: externality (chitzoniyus) and inwardness (pnimiyus). The Torah is Adam Kadmon's externality — a general light including all of hishtalshelus "from ריש כל דרגין to סוף כל דרגין" in equality, still relevant to hishtalshelus like a general to a particular; Nishmas Yisroel are from Adam Kadmon's inwardness, which is not in the category of a general light at all. Hence "קוב״ה אסתכל באורייתא וברא עלמא" is read: קוב״ה — the Ohr Ein Sof's essence, Adam Kadmon's inwardness — looked in the Torah, Adam Kadmon's general light, and created the world [58846/maamar_002 :: Overview].

The general thought. The 5686 discourse explains why Akudim counts as the "first revelation" though Adam Kadmon precedes it: Adam Kadmon is the general thought, in the likeness of the will's ascent — thought so general that it is not yet "revelation" at all [31675/maamar_018 :: Overview].

Receiving from the kav. Even Adam Kadmon, "the highest aspect in the hishtalshelut of the worlds," receives only from the aspect of the kav, which is itself "only a radiance of a radiance, from the aspect of Malchus of Ein Sof" [31674/maamar_026 :: Section summary (עמודים 189–198: Before and after the tzimtzum; Yachid; Malchus of Ein Sof; Gan Eden vs. mitzvos)]. "The beginning of the kav's drawing is in Adam Kadmon; afterward it is drawn in all the worlds and sefiros" [31674/maamar_026 :: Page summary (עמוד רמ״א)] — and "through the ten sefiros of the yosher of Adam Kadmon alone they clothe the aspect of the kav itself; all the other partzufim receive from the aspect of Adam Kadmon" [31674/maamar_026 :: Page summary (עמוד רמ״א)].

Its structure. Adam Kadmon has yosher (upright configuration) and iggulim (circles). Its feet conclude at the bottom of Asiyah, beneath which shines the Ohr Ein Sof, the sovev kol almin, with only the circles of Adam Kadmon between [31674/maamar_026 :: Page summary (עמוד רמ״א)]. All the worlds clothe only the netzach-hod-yesod of Adam Kadmon — from his navel to his feet's conclusion; Atik clothes him from his navel downward. "The essence of the aspect of Atik is the aspect of the Malchus of Adam Kadmon: the aspect of the seven lower of the Malchus of Adam Kadmon is Atik" [31674/maamar_026 :: Page summary (עמוד רמ״א)]. The roots of the lower sefiros are in it: the root of Chochmah is in the Malchus of Adam Kadmon, the root of Binah in the Yesod of Adam Kadmon [31674/maamar_026 :: Page summary (עמוד קפח)].

Like Atik above its skull. The maamar notes the parallel: "Like Atik above Adam Kadmon's skull, Malchus of Ein Sof after the tzimtzum is Kesser/Atik to the general Beriah — only as makif" [31674/maamar_026 :: Page summary (עמוד קצ)]. Thus Adam Kadmon itself sits within a larger architecture: above it, Atik; through it, all light descends.

Key distinctions

Related concepts

Sources