Editing Adam Kadmon

'''Adam Kadmon''' (acronym: A"K) is the title and level of the light that precedes the beginning of the order of Hishtalshelut (spiritual descent), after the first Tzimtzum (contraction). This light is in the category of a general will for all of Hishtalshelut, in the category of the thought "I shall rule." This light is an intermediary between the Infinite Light (Ohr Ein Sof) and the light that extends to the worlds of ABYA (Atzilut, Beriah, Yetzirah, Asiyah).

== In Relation to the Infinite Light ==
Adam Kadmon is called "Adam d'Beriah" (Man of Creation) in relation to the Infinite Light, and just as Beriah is in a relationship of something-from-nothing from the world of Atzilut, so too the formation of Adam Kadmon from the Infinite Light before the Tzimtzum is in a manner of something-from-nothing. Furthermore, the formation of Adam Kadmon from the Infinite Light was accomplished through Tzimtzum, unlike the formation of the world of Beriah from the world of Atzilut which was accomplished through a Parsa (curtain).

The Malchut of Ein Sof descends to become Atik Yomin of Adam Kadmon, and this is a spark of the Creator that clothes itself in a created spark. At the same time, the Malchut of Adam Kadmon is Atik Yomin in the world of Atzilut.

== His Name ==

==== Reasons for His Name ====

# This level unifies two concepts into one: '''Adam''' indicates that it is the first root for the "partzuf" of ten sefirot (as the entirety of the ten sefirot are in the form of a person - intellect, emotions, and action), and '''Kadmon''' indicates that it precedes everything and is abstract from all definition.
# It is like Adam HaRishon (who is called in the Zohar "Adam Kadmaah"): Just as Adam HaRishon was not born from male and female but was formed by the Holy One, blessed be He, Himself, so too is this level. That is, all other lights and vessels are the result of "birth" from the union of giver and receiver, which is not the case with this level, which is the first root of all matters.
# It is named for being the primordial thought that includes in one glance the entire order of Hishtalshelut from the highest above to the lowest below, and everything that was and will be until the end of all generations.

==== Tehiru Tataah ====
In most places, Chassidic teaching follows the approach of Emek HaMelech - that Tehiru Ilaah is the Infinite Light before the Tzimtzum, and accordingly A"K (which as mentioned is a level '''after''' the Tzimtzum) is called "Tehiru Tataah."

== His Greatness ==
The extent of abstraction in the level of A"K will be understood from knowing and understanding the place of A"K in the general system of Hishtalshelut. The sefirot in the world of Atzilut have division; Chesed by itself and Gevurah by itself, etc., as they are lights in vessels and defined in measure and limit.

Above this are the sefirot in the category of "Akudim" (bound ones), which are not so divided but are bound in one vessel.

The fact that they are in one vessel proves that the sefirot at this level stand at a higher level of abstraction than when they are clothed in vessels separate from each other, and they are not so defined and limited, to the extent that they can unite in one vessel.

A"K is above even Akudim, because Akudim are actually ten sefirot, which are many, except that they are bound in one vessel, meaning unification due to a factor external to them - the unifying vessel. But in A"K there is no division at all, because the sefirot within it are in a state of absolute abstraction.

Especially the primordial thought of A"K - it is from the category of Sovev Kol Almin (encompassing all worlds), that compared to the greatness of this level, Atzilut and the world of Asiyah are equal before it, because it includes them all together in one glance. And it is the category of A"K which is the general crown of ABYA.

However, since it is the source of the ten sefirot, and eventually the world of Atzilut with defined sefirot will come into being from it, and mainly because there is in A"K a root for the aspect of vessels (though they are not limited like the vessels in Akudim and Atzilut, but nevertheless there is a root for vessels there), therefore it is called Adam d'Beriah, for in relation to the Emanator who is the Infinite Light, blessed be He, who encompasses all worlds, even A"K is called creation, something from nothing.

In relative terms to the particular ABYA - the aspect of Keter is also called Adam Kadmon because it contains the root of the form of the ten sefirot (Adam), and yet it is primordial, incomparably so, to the sefirot that are clothed and limited in the vessels of Atzilut.

== Regarding the Worlds of Akudim, Nekudim, Berudim ==
The eyes of Adam Kadmon through their gaze created vessels for the lights of the mouth of Adam Kadmon, which is the matter of the World of Nekudim, the World of Tohu. Therefore, the World of Tohu is an aspect of Yetzirah, whose essence is the revelation of that which is concealed, meaning the lights that are drawn from Adam Kadmon through the breaths of AChP (ear, nose, mouth). And Atzilut, which is the World of Tikkun and is the aspect of lights in vessels, has its root only in the illumination through the forehead of Adam Kadmon.

== Regarding the World of Atzilut ==
Unlike the World of Atzilut, which clothes itself in the World of Asiyah and is therefore connected to the world of Klipot, and there is an Arich of the Klipah of Atzilut, in Adam Kadmon there is no connection to Klipah at all. Atzilut is in the category of existence, but the existence of Atzilut is in complete nullification, nullification within existence. That is, above Atzilut it is not appropriate to say that existence is in a state of nullification, since there is no existence there at all, but Atzilut is in existence, except that as soon as it comes into being it nullifies itself to be in a state of nullification within existence.

This is also the concept that inheritance is that the World of Tikkun inherits the lights of Tohu, and the abundant lights of Tohu belong to the chain of descent, which is why it is said about them "before a king reigned over the children of Israel," meaning that they have a connection to the order of the chain of descent of the World of Tikkun; whereas the concept of the gift is from the level of Adam Kadmon, which is a higher level for which the World of Tohu and the World of Tikkun are equal.

The Malchut of Adam Kadmon descends and becomes Atik Yomin for the World of Atzilut.

== The External and Internal Aspects of Adam Kadmon ==
The quarry of souls is the external aspect (and garments) of Adam Kadmon, and the quarry of the Sefirot is the internal aspect of Adam Kadmon.

== In Relation to the Worlds of AB"YA ==
In a general way, the relationship of Adam Kadmon to the worlds of ABiYA (Atzilut, Beriah, Yetzirah, Asiyah) is a relationship of Keter, and the tip of the Yud, and it is the Keter of the entirety of ABiYA.

The feet of Adam Kadmon are in the World of Asiyah itself, with the bottom of his heel being the head of Asiyah. For all the Partzufim follow the chain of descent and there is a difference in their dwelling places, such as the dwelling of the intellect is in the head, and the emotions are in the heart, but regarding the level of Adam Kadmon, which is far above the level and definition of the chain of descent, everything is equal before Him - darkness and light are the same. However, this refers to the external aspect of Adam Kadmon where the bottom of the heel is the head of Asiyah, but in terms of the revelation of his internal aspect, which is the revelation of the Yesod of Adam Kadmon, on the contrary, the foreskin covers it, and circumcision is needed to reveal it.

And behold, the NHY (Netzach, Hod, Yesod) of Adam Kadmon end in Asiyah, etc. And the Partzufim of circles and straightness end before the Parsa between Atzilut and Beriah, but the NHY of Adam Kadmon pierce the Parsa and clothe themselves in BiYA (Beriah, Yetzirah, Asiyah), etc. For the concept of Adam Kadmon is the aspect of the thought "I shall reign" in the Primordial Thought, which contained the entire purpose of the order of the chain of descent down to the end of Asiyah in order to accomplish the subjugation and transformation, etc. Therefore, the level of Adam Kadmon can clothe itself in BiYA, etc. And therefore even the lightest of the light and those of little worth can sacrifice their lives for the sanctification of the Name. This is because the NHY of Adam Kadmon end and clothe themselves there at the end of Asiyah.