<div class="card"> <header> <h1>Adam Kadmon - אדם קדמון</h1> <p class="subtitle" >Primordial Man</p> </header> <section> </section> </div> ### Table of Contents - [[#Etymology|Etymology]] - [[#Definitions|Definitions]] ## Etymology The two names "Adam" (Man) and "Kadmon" (Primordial) refer to two very different and opposite concepts. The name "Adam" can only be applied to the created, [^1] while the name "Kadmon" refers to the Creator.[^2] For why we use the term "Adam Kadmon", which is made up of these two concepts, there are several interpretations:[^3] A) The term "Kadmon" in Adam Kadmon is only in relation to the levels of [[Seder Hishtalshelus - סדר השתלשלות|Seder Hishtalshelus]] after the [[Tzimtzum - צמצום|Tzimtzum]], because in relation to these levels, it is "Kadmon", since they all come into being from it.[^4] B) This interpretation of "Adam Kadmon" is similar to that of "Adam HaRishon." Adam HaRishon was the direct creation of [[HaKadosh Baruch Hu - הקדוש ברוך הוא|Hashem]] and not born from a father and mother, unlike the individuals who came after him. When we say "first" in relation to Adam HaRishon is not because he is "first of one," he is not related to the people that came after him at all. But rather because the aspect of "first" – being the direct creation of [[HaKadosh Baruch Hu - הקדוש ברוך הוא|Hashem]] – shines within him. [^5] Similarly, Adam Kadmon's coming into being is from [[Ohr Ein Sof - אור אין סוף|Ohr Ein Sof]] itself (unlike the [[Sefiros - ספירות|Sefiros]]). It is called "Kadmon" not because it is "Primordial" relative to the [[Sefiros - ספירות|Sefiros]] that come after it, but because the aspect of "Kadmon"—its coming into being from the Infinite Light itself — shines within it.[^6] C) This interpretation of "Adam __Kadmon__" is looking at A"K as "Domeh L'kadmon" (Similar to The Primordial), "Adam" suggests "in the likeness of," or "in the image of," from the word דומה (domeh) in Hebrew), because the aspect of Adam Kadmon is likened to the Ein Sof (See explanation B). A"K is specifically called "Adam Kadmon" and not simply "Adam" (like the other [[Partzuf - פרצוף|Partzufim]].) "Adam" (simply) indicates that it is similar to the aspect of Adam above it. Since there is no aspect of Adam preceding Adam Kadmon, it is called "Adam Kadmon" because its likeness is to the Ein Sof. [^7][^6] D) This interpretation of A"K focuses on the Thought and Will of A"K. "Adam" represents the will to bestow good to [[HaKadosh Baruch Hu - הקדוש ברוך הוא|Hashem]]'s creations, indicating the created, while "Kadmon" signifies that this thought arose in the Primordial Infinite Light (א״ס הקדמון) and is a [[Levushim - לבושים|Levush]] to Him, united with Him (like the analogy of an insect whose "clothes" are made up of the insect itself. As long as the body of the insect exists, its "clothes" also exist. (כהדין קמצא דלבושי' מיני' ובי)[^8]). This is why it is also Kadmon, like Ein Sof. E) The term "Adam" refers to the aspect of [[Arich Anpin - אריך אנפין|Arich]] of Adam Kadmon, and the term "Kadmon" refers to the aspect of [[Atik Yomin - עתיק יומין|Atik]] of Adam Kadmon.[^4] F) The name "Adam" indicates the inclusion of all levels, and the aspect of Adam Kadmon includes the entirety of the chain of emanation. (This is why all the [[Partzuf - פרצוף|Partzufim]] are not called by the name "Adam", for each [[Partzuf - פרצוף|Partzuf]] is a particular aspect, and only Adam Kadmon is called "Adam", because it includes them all).[^9] ## Definitions The world of "Adam Kadmon" represents the [[Ratzon - רצון|Ratzon]] of [[HaKadosh Baruch Hu - הקדוש ברוך הוא|Hashem]]. The desire that [[HaKadosh Baruch Hu - הקדוש ברוך הוא|Hashem]] has for there to be a creation, and what kind of creation it will be, is planned out in one broad, all-encompassing overview, without separation into specific details. This is called the [[Machshava Hakduma -|Machshava Hakduma]] (The Primordial Thought) of Adam Kadmon. The primordial thought functions as the 'blueprint' for all subsequent worlds. All the details of creation are included in this one thought. In A"K, there are no limitations of space and time whatsoever. There is only a potential for these limitations. Everything is undefined, unified, and simultaneous. A"K is the "General [[Kesser - כתר|Kesser]]" ([[Kesser - כתר|כתר]] הכללי) of the entire [[Seder Hishtalshelus - סדר השתלשלות|Seder Hishtalshelus]]. Just as each particular world begins with [[Kesser - כתר|Kesser]], which is the particular will (הרצון פרטי) for that world, so too, the entirety of the worlds begins with the universal [[Kesser - כתר|Kesser]], Adam Kadmon.[^10] <div class="rectangle"> <form action="https://submit-form.com/PyS1Ogeqs"> <input type="hidden" name="page-id" value="AdamKadmon"> <label for="message">Add Mareh Mekomos</label> <textarea id="message" name="message" placeholder="Example: Sefer HaMaamarim 5723, pp. 111 ff." required ></textarea> <button type="submit">Submit</button> </form> </div> <div class="rectangle"> <h5>This page is currently under development. Please use the document provided below to contribute by adding, updating, revising, annotating, or removing content.</h5> <p> <a href="https://docs.google.com/document/d/1hjzElhpIjxq7qtyYrp3HXKyv_px5nW4wzfKPN4YhdCQ/edit?usp=sharing" target="_blank" rel="noopener" class="external-link">Adam Kadmon CC - Google Docs</a> </p> </div> [^1]: As it is written ([Bereishis 1:27](https://www.chabad.org/library/bible_cdo/aid/8165/jewish/Chapter-1.htm#:~:text=And%20God%20created%20man,%D7%96%D6%B8%D7%9B%D6%B8%D6%A5%D7%A8%20%D7%95%D6%BC%D7%A0%D6%B0%D7%A7%D6%B5%D7%91%D6%B8%D6%96%D7%94%20%D7%91%D6%BC%D6%B8%D7%A8%D6%B8%D6%A5%D7%90%20%D7%90%D6%B9%D7%AA%D6%B8%D6%BD%D7%9D%3A)), "And G-d created man" (Ve'Hacharim 5631, p. 59; Rachav Elokim 5628). [^2]: A created being cannot be primordial, for it is necessary that its Creator precedes it (ibid.). [^3]: Sefer HaArachim – Chabad, vol. 1, p. 182 f [^4]: Likkutei Torah, LiGimmel Parshiyos, 39a; Chayav Adam 5638, Ch. 37; Kuntres Limud HaChassidus, Ch. 1 & 2. [^5]: Sefer HaArachim - Chabad, Vol. 1, p. 141, entry for "Adam," Section 5. [^6]: Sefer HaMaamarim 5668, p. 190, Ohr Zarua (U'Moshe Nigash), near the end. [^7]: Note: Sometimes the "Adam of Atzilut" is equated to the Ein Sof and not only to the Adam above it – the [[Esser Sefiros HaGenuzos - ע''ס הגנוזות|Esser Sefiros HaGenuzos]]. [^8]: Bereishis Rabbah 21:5 [^9]: Sefer HaMaamarim 5652, Vehaya Emunah Itecha; Sefer HaMaamarim 5662, Mi Madad (Explains that the world of Atzilus is also referred to as "Adam" for the same reason.) [^10]: Sefer HaArachim – Chabad, vol. 1, p. 173 ff