“The man is the reflection of the most High; in its way it is drawn the secrets of creation.”
– Zóhar, I:20a

1) - Definition, names and etymology

• Adam Qadmón it means “Primordial Man” or “original Adam/primal”. In the Cabal luriánica (XVI century), refers to the the first manifestation of the divine Will upon the tzimtzúm (contraction of the Infinite Light, Or Ein Sof). It is not the Adam of the town (Adam has-Rishón) of Genesis, but a archetype metadivino previous to the spiritual worlds.

2) Location in the kabbalistic cosmology

After the tzimtzúm, a “kav” (lightning/a“line” of light) was readmitted into the “space” and is Adam Qadmón as a first configuration of the Light. Since he is chained to the emanation of worlds, and the sephiroth. By nature supremely transcendent, it is generally considered previous even the quaternary classic Atsilut–Beriah–Yetzirá–Asiyá.

“Before the man of the earth, there was a Man of the Light, Adam Qadmón, in whom everything was content.”
– Zóhar, II:70b

3) Traits theosophical Adam Qadmón

• Anthropomorphism symbolic: Adam Qadmón described in human form archetypal to express the complete organization of the divinity to creation (“configuration” of the light). Does not imply corporeality, but symbolic language of the yisharut/yošer (“righteousness”) of the sefirot.
• The ontological level: represents the Will and Plan divine in its first deployment; “light without vessels” (orot not yet shared by kelim), pure potential of the sefirot.

4) Dynamic lights: Ozen–Jotem–Peh–Einayim

The tradition luriánica described emanations which “radiate” from the “face” of Adam Qadmón: ears, nose, mouth, eyes (ozén, jótam, pé, eináyim). These streams of light to interact with and produce stadiums transient prior to the stabilization of the system sefirótico.

“Adam Qadmón is not flesh nor spirit: it is the idea of man in the divine mind.”
– Rabbi Isaac Luria (Arizal)

5) Akudím – Nekudím – Berudím (three stadiums key)

The lights of Adam Qadmón emerge three worlds/states articulate the relationship between lights (orot) and vessels (kelim):

1. Akudím — “ten lights in a single container”: unit undifferentiated, unstable equilibrium.
2. Nekudím — “ten points in ten containers: extreme separation (Tohú/chaos) which flows into the Shevirat ha-Kelim (breaking of the vessels).
3. Berudím — “ten interrelated in ten containers: start of Tikún/rectification, prelude Atsilut.

6) Shevirat ha-Kelim and Tikún function (historical-salvific)

The break the pots in Nekudím dispersed “sparks” of holiness (nitzotzot) in reality. The human task (mitzvot, kavanot) cooperates with the Tikún: collect and elevate the sparks, restoring the order which model archetypal is Adam Qadmón. In this economy, mystical, Adam Qadmón “rebuilt” symbolically in the spiritual history.

“The universe is the body extended Adam Qadmón, and your soul is the Infinite Light.”
– Rabbi Chaim Vital, Shaar HaHakdamot

7) Differentiation of criticism: Adam Qadmón vs. Adam has-Rishón

• Adam Qadmón: archetype pre-cosmological, organized light in human form, previous to the worlds.
• Adam has-Rishón: first human being on the Genesis, within of Asiyá (the world of action). Homonymy is intentional to emphasize the isomorfía micro-macro-cosmic, but no refer to the same entity.

8) Readings psychological and existential

Literature hassídica and kabbalistic late associated with Adam Qadmón with the highest stratum of the soul, yejidá (essential unity), as core undivided that integrates all the faculties. It is a map of consciousness where the person is (similarly) in the divine guidance of the reality.

“We are the fragments from the first thought of God, the particles of the bright face of Adam Kadmon.”

9) Sources, genealogy and historical development

• Antiquity of the term: as the expression appears “Adam ha-Kadmoni” (“Adam is the primal”) sources rabbinical old; however, the technical system Adam Qadmón as the first manifestation articulates fully in the Kabbalah luriánica the s. XVI (Safed).
• Scholarly exegesis: Gershom Scholem and subsequent studies (e.g., entries Encyclopaedia Judaica/Britannica) situate the concept in the metaphysics tzimtzúm and the theosophy luriánica; explore affinities and distances with the Anthropos gnostic/manichaean.

10) Structure, technical and doctrinal

1. Or Ein Sof (Infinite Light).
2. Tzimtzúm: contraction/concealment.
3. Kav: ray entering the “empty space”.
4. Adam Qadmón: first “configurator” of the light; Will/Plan.
5. Orot AK (ear-nose-mouth-eyes).
6. Akudím → Nekudím (Shevirá) → Berudím.
7. Atsilut (stable world of the sefirot and partzufim).
8. Beriah–Yetzirá–Asiyá.
9. Tikún historical (elevation of sparks) via mitzvot/kavanot.

“Whoever knows himself plays the echo of Adam Qadmón, because he is the root of all consciousness.”

11) Relationships with partzufim

In Atsilutthe sephiroth rewire as partzufim (faces/people divine archetypes). Adam Qadmón provides the template of proportions (yošer) that allows these settings later (Abba–Ima, Zeir Anpin, Nukva, etc).

12) Implications for liturgical and ethical

• The concentration mystical (kavaná) during the prayer and the practice of the mitzvot they are designed as micro-actions of Tikún that “re-align” lights and vases in accordance with the paradigm of Adam Qadmón. In the reception luriánica this gives weight cosmic to practice religious daily.

“Before every name, there was one way; before any form, intention, and that intention was to Adam Kadmon.”

13) Comparisons and limits hermeneutical

• There are similarities of formal with the “Anthropos” current gnostic and with the “Primordial Man” manichaean, much modern scholarship warns influences/analogiesbut stresses that Adam Qadmón is an elaboration own the mystical judaism posmedieval, with its grammar theosophical specific.

14) common Misunderstandings (and corrections)

• It is not a “god” that is separate, or “an angel supreme,” that it is light setting immediately subsequent to the Ein Sof, without pots.
• Does not match with the Adam of the bible.
• Not described anatomy divine literal: the body language is technical metaphor for patterns of emanation.

“The mystery of man is not in the flesh, but in the memory of the Man who was the forerunner of the world.”

15) What to know

• Core doctrinal: Adam Qadmón = first joint of the Will/Light after the tzimtzúm.
• Function: model archetypal ordering the fumes and makes it possible for the system sefirótico and the history of the Tikún.
• Practice: the ethical life, and liturgical works in gather sparks and align the reality to that archetype.
• Contemporary reading: can also be read as map of consciousness (level yejidá) that integrates the human in the economy of the sense.

“The descent of the Light was the eyes of God looking to find himself.”

“Adam Kadmon is the map of the divinity, is drawn with the strokes of existence.”