![]() Light emitted from the eyes of Adam Kadmon … signifies a descent from an internal, essential level to an external 'sensory' level… ![]() But even though Adam Kadmon is a post- tzimtzum world, it is still a "meta-world", so-to-speak - undefined, unified, and transcending time, comprising a single transcendent primordial thought. The first "world" (plane of existence) that came into being after the tzimtzum is called Adam Kadmon. The Arizal explains that when it arose in the Divine Will to create the finite world, the first step was to "withdraw" or conceal the infinite Or Ein Sof in the process known as "the first constriction" or " tzimtzum harishon". (For this reason, even here, many readers will find the roll-over glossary feature essential for comprehending this important piece.) Although the idea of Shevirat haKeilim is also found in several sections of Zohar (in Sifra d'Tzni'uta 3, Idra Rabba 4 and Idra Zuta 5), the concept and its ramifications are very difficult to understand there without the elucidation of the entire subject in the writings of Rabbi Yitzchak Luria. 36:31) and the Midrashic account of the building and destruction of the primordial worlds ( Bereishit Rabba 3:7, 9:1), as will be explained below. The concept of Shevirat haKeilim is linked together with the mystical account of the eight kings who "reigned in the land of Edom before any king ruled over the Israelites" ( Gen. "The shattering of the vessels" (in Hebrew, " Shevirat haKeilim") of the world of Tohu is the key concept in explaining the basic problem of diverseness and multiplicity in Creation as well as the origin of evil 1 and is a central component in the Arizal's system of Kabbala, where it receives a full exposition 2
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