Creation Is Arranged in the Form of Adam
הַבְּרִיאָה מְסוּדֶּרֶת בְּדִמְיוֹן הָאָדָם
As it is written (Bereshit 1:26) (כְּתִיב): “Let Us make man in Our image, after Our likeness” (נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ). Is this not one of the verses that speak in order to quiet the ear (הֲלֹא זֶה אֶחָד מִן הַמִּקְרָאוֹת הַמְדַבְּרִים לְשַׁכֵּךְ אֶת הָאֹזֶן)? Yet it is more wondrous than all the other instances in which such names are mentioned concerning Elohim (וְהוּא פִּלְאִי מִכָּל הַפְּעָמִים הָאֲחֵרוֹת אֲשֶׁר נִזְכָּרִים שֵׁמוֹת כָּאֵלֶּה בָּאֱלֹקִים).
Indeed, know that when the Emanator, may He be blessed and exalted (אֱמָנָם דַּע, כִּי הַמַּאֲצִיל יִתְבָּרַךְ וְיִתְעַלֶּה), willed to create beings who would receive His goodness (כַּאֲשֶׁר חָפֵץ לִבְרוֹא נִבְרָאִים שֶׁיְּקַבְּלוּ טוּבוֹ), His wisdom knew that it was better for these created beings to possess merit (יָדְעָה חָכְמָתוֹ כִּי טוֹב הֱיוֹת הַנִּבְרָאִים הָאֵלֶּה בַּעֲלֵי זְכוּת)—that is, that they should be able to attain this goodness from Him (פֵּירוּשׁ—שֶׁיוּכְלוּ לִזְכּוֹת הַטּוֹב הַזֶּה מִמֶּנּוּ)—so that their tranquility might be spared the shame of one who eats at his fellow’s table (כִּי תִהְיֶה שַׁלְוָתָם מֻצֶּלֶת מִן הַבּוּשָׁה אֲשֶׁר לְאִישׁ הַמְצַפֶּה לְשֻׁלְחָן חֲבֵרוֹ).
Therefore, it was necessary for them to be beings possessing free choice (וְעַל כֵּן צָרִיךְ שֶׁיִּהְיוּ הֵם בַּעֲלֵי בְּחִירָה), for through choosing good and loathing evil (כִּי בְּבָחְרָם בַּטּוֹב וּמְאוּס בָּרָע), this would be reckoned to them as righteousness and merit (יִהְיֶה זֶה לָהֶם לִצְדָקָה וּלְזְכוּת), so that through their own action they might receive the goodness stored up for them (לְקַבֵּל בִּפְעוּלָתָם הַטּוֹב הַצָּפוּן לָהֶם).
It is true that for this purpose it would have sufficed for the Emanator to create man (הֵן אֱמֶת, שֶׁלַּדָּבָר הַזֶּה הָיָה דַּי שִׁיִּבְרָא הַמַּאֲצִיל אֶת הָאָדָם), who is by nature a being of choice (שֶׁהוּא בַּעַל הַבְּחִירָה בַּטֶּבַע הַזֶּה), to whom He would grant free will (אֲשֶׁר יִתֵּן לוֹ הַבְּחִירָה), and command him with commandments as He wills (וְיְצַוֵּהוּ מִצְוֺת כַּאֲשֶׁר יַחְפֹּץ), and by fulfilling them he would receive reward (שֶׁבְּקַיְּמוֹ אוֹתָם יְקַבֵּל שָׂכָר), and if not - he would be punished for them (וְאִם לָאו - יֵעָנֵשׁ עֲלֵיהֶם).
But from the depth of the counsel of wisdom, something wondrous was done (אֲבָל מֵעוֹמֶק עֲצַת הַחָכְמָה הָיָה לַעֲשׂוֹת דָּבָר נִפְלָא), so that it be known that the act is a work of Elokimp1-3 (אֲשֶׁר יוּודַע כִּי הַמַּעֲשֶׂה מַעֲשֵׂה אֱלֹקִים הוּא), and none but Him could do it at all (וְזוּלָתוֹ לֹא יוּכַל עֲשׂוֹתוֹ כְּלָל לַעֲשׂוֹתוֹ); the creation, the commandment, the reward, and the punishment - all are one matter (הַבְּרִיאָה, הַמִּצְוָה, הַשָּׂכָר וְהָעֹנֶשׁ - הַכֹּל עִנְיַן אֶחָד הוּא), for one cannot exist without the other (אֲשֶׁר לֹא יִמָּצֵא זֶה בְּלֹא זֶה).
And the matter turns upon itself (וְהָעִנְיָן סוֹבֵב בְּעַצְמוֹ), its end is bound in its beginning (וְנָעוּץ סוֹפוֹ בְּתְחִילָתוֹ), and its beginning in its end (וְתְחִילָתוֹ בְּסוֹפוֹ); until it is found that the Creator brought into being only one realityp1-4 (עַד שֶׁנִּמְצָא שֶׁלֹּא הִמְצִיא הַמַּמְצִיא רַק מְצִיאוּת אַחַת), and not many realities (וְלֹא מְצִיאוּיוֹת רַבּוֹת), for the law of wisdom is to distance itself from multiplicity unless it is compelled (כִּי מִמִּשְׁפַּט הַחָכְמָה לְהִתְרַחֵק מִן הָרִיבּוּי אִם אֵינוֹ מֻכְרָח).
This existence which I have mentioned (הַמְּצִיאוּת הַזֶּה שֶׁזָּכַרְתִּי), is the existence of man in his likeness and image (הוּא מְצִיאוּת הָאָדָם בִּדְמוּתוֹ וְצַלְמוֹ). And the definition of the likeness of man is (וְגֶדֶר דְּמוּת הָאָדָם הוּא): a creation composed of so many specific and unique qualities (בְּרִיאָה מְחוּבֶּרֶת מִכָּל כָּךְ אֵיכוּיּוֹת פְּרָטִיּוֹת וּמְיֻחָדוֹת), and of so many parts that have specific and unique substance (וּמִכָּל כָּךְ חֲלָקִים אֲשֶׁר לָהֶם מַהוּת פְּרָטִי וּמְיֻחָד), and they are connected to one another (וְהֵם מִתְחַבְּרִים זֶה לָזֶה), and composed within one another in a specific and unique composition (וּמִתְרַכְּבִים זֶה בָּזֶה בְּחִבּוּר וְהַרְכָּבָה פְּרָטִית וּמְיֻחֶדֶת), within which dwells a soul possessing specific and unique power (אֲשֶׁר בְּתוֹכוֹ תִּשְׁרֶה נְשָׁמָה בַּעֲלַת כֹּחַ פְּרָטִי וּמְיֻחָד), governing each of them according to the function appropriate to it (מְנַהֶגֶת אוֹתָם כָּל אֶחָד לְפִי הַפְּעֻלָּה הָרְאוּיָה לוֹ). Then he is a complete man (וְאָז הוּא אָדָם שָׁלֵם), alive (חַי), possessing will and free choice (בַּעַל רָצוֹן וּבְחִירָה), able to perform all the actions fitting for man to perform (שֶׁיָּכוֹל לַעֲשׂוֹת כָּל הַמַּעֲשִׂים הָרְאוּיִים לַעֲשׂוֹת מִן הָאָדָם).
Explanation: for man is composed of cold and heat (פֵּירוּשׁ—כִּי הָאָדָם בָּנוּי מִן הַקֹּר וְהַחֹם), moisture and dryness (וְהַלֵּחוּת וְהַיֹּבֶשׁ), and these are called his qualities (וְהֵם נִקְרָאִים אֵיכוּיּוֹת שֶׁלוֹ). For the Emanator had the power to make him from other qualities, had He willed (שֶׁהָיָה כֹּחַ בְּיַד הַמַּאֲצִיל לַעֲשׂוֹתוֹ מֵאֵיכוּיוֹת אֲחֵרוֹת אִם הָיָה רוֹצֶה), or from some of them and not from all of them (אוֹ מִמִּקְצָתָם וְלֹא מִכֻּלָּם).
And there are within him very many parts (וְיֵשׁ בּוֹ כָּל כָּךְ חֲלָקִים), namely, his limbs and the parts of his limbs (שֶׁהֵם הָאֵבָרִים וְחִלְקֵי הָאֵבָרִים שֶׁלוֹ); and they are precisely those limbs that they are (וְהֵם אוֹתָם הָאֵבָרִים שֶׁהֵם)—that is, the limb of the hand, the limb of the eye, and the like (פֵּירוּשׁ—אֵבֶר יָד, אֵבֶר עַיִן וְכַיּוֹצֵא). They could have been other limbs, or a different number of limbs (שֶׁהָיוּ יְכוֹלִים לִהְיוֹת אוֹ אֵבָרִים אֲחֵרִים אוֹ מִנְיָן אַחֵר).
They are joined together in one arrangement (וְהֵם מִתְחַבְּרִים בְּחִבּוּר אֶחָד)—for example, the arm joins at its end to the shoulder (פֵּירוּשׁ—כְּגוֹן הַזְּרוֹעַ מִתְחַבֵּר בְּסוֹפוֹ אֶל הַכָּתֵף), and the eye upon the nose (וְהָעַיִן עַל הַחוֹטֶם), and so too all of them (וְכֵן כֻּלָּם); for they could have been joined in another arrangement (שֶׁהָיוּ יְכוֹלִים לִהְיוֹת בְּחִבּוּר אַחֵר).
And all these things are now in the very form that the Emanator desired (וְכָל הַדְּבָרִים הָאֵלֶּה הֵם עַתָּה בְּאוֹתָהּ הַצּוּרָה שֶׁרָצָה בָּהּ הַמַּאֲצִיל). Furthermore, there is the indwelling of the neshamah [soul] within them (וְעוֹד יֵשׁ הַשְׁרָאַת הַנְּשָׁמָה בְּתוֹכָם), and the neshamah [soul] possesses those faculties that it now possesses (וְשֶׁתִּהְיֶה הַנְּשָׁמָה בַּעֲלַת אוֹתָם הַכֹּחוֹת שֶׁיֵּשׁ בָּהּ עַתָּה), though they could have been other faculties (שֶׁהָיוּ יְכוֹלִים לִהְיוֹת אֲחֵרִים), governing the limbs in the very manner in which it governs them now (שֶׁתְּנַהֵג הָאֵבָרִים בְּאוֹתָהּ הַהַנְהָגָה שֶׁהִיא מְנַהֶגֶת עַתָּה). The combination of all these matters in this very form is called the likeness of Adam (וְהַחִבּוּר מִכָּל אֵלֶּה הָעִנְיָנִים בְּאוֹתָהּ הַצּוּרָה שֶׁהִיא—זֶה נִקְרָא דְּמוּת אָדָם).
Notes
The purpose of creation is not kindness (כַּוָּנַת הַבְּרִיאָה אֵינֶנָּה הַהֵיטֵב), but from the depth of the counsel of wisdom it is to reveal His unity, may He be blessed (אֶלָּא מֵעוֹמֶק עֲצַת הַחָכְמָה הוּא לְגַלּוֹת יִחוּדוֹ יִתְבָּרַךְ).
See Klach Pithei Chokhmah, Petach 12 (רְאֵה קְל״ח פִּתְחֵי חָכְמָה, פֶּתַח י״ב): “The entirety of the governance that turns until its completion (כְּלָלוּת כָּל הַהַנְהָגָה הַסּוֹבֶבֶת עַד תַּשְׁלוּמָהּ), and likewise the entirety of all beings (וְכֵן כְּלָלוּת כָּל הַנִּמְצָאִים), is but one matter and one structure that the Emanator, may He be blessed and exalted, arranged (הוּא רַק עִנְיָן אֶחָד וְסֵדֶר אֶחָד שֶׁתִּקֵּן הַמַּאֲצִיל יִתְבָּרַךְ וְיִתְעַלֶּה), whose end goal is the complete kindness in every type of perfection (שֶׁתַּכְלִיתוֹ הִיא הַהֵיטֵב הַשָּׁלֵם בְּכָל מִינֵי שְׁלֵמוּת). And the conditions of this system are all the creations and the laws of their governance (וְתְנָאֵי הַסֵּדֶר הַזֶּה הֵם כָּל הַבְּרִיּוֹת וּמִשְׁפְּטֵי הַנְהָגָתָם). And this is the secret of the likeness of man in the number of his limbs (וְהוּא סוֹד דְּמוּת אָדָם בְּמִנְיַן אֵבָרָיו), and the order of their connections as they are in him exactly (וְסֵדֶר קִשְׁרֵיהֶם כְּמוֹ שֶׁהֵם בּוֹ מַמָּשׁ). Therefore, Adam Kadmon, which is the totality of all (וְלָכֵן אָדָם קַדְמוֹן שֶׁהוּא כְּלָלוּת הַכֹּל), is the totality of this system of that likeness (הוּא כְּלָלוּת סֵדֶר זֶה שֶׁל דְּמוּת זֶה). It follows that the Emanator, may He be blessed and exalted, brought into being only one existence (נִמְצָא שֶׁלֹּא הִמְצִיא הַמַּאֲצִיל יִתְבָּרַךְ וְיִתְעַלֶּה אֶלָּא מְצִיאוּת אֶחָת), which is the system of the likeness of man (שֶׁהוּא סֵדֶר דְּמוּת אָדָם), and all that exists in reality as a whole - whether in creations or in governance - is nothing but the secret of this complete likeness (וְכָל מַה שֶּׁיֵּשׁ בַּמְּצִיאוּת כֻּלּוֹ בְּיַחַד, בֵּין בַּבְּרִיּוֹת, בֵּין בַּהַנְהָגָה, אֵינוֹ אֶלָּא סוֹד דְּמוּת זֶה שָׁלֵם).” (שם בפירוש) And this is the secret of the likeness of man - it is what is said: “Let Us make man in Our image, after Our likeness” (וְהוּא סוֹד דְּמוּת אָדָם, הוּא שֶׁנֶּאֱמַר בּוֹ: "נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ). Thus this likeness includes the structure of all the forces of holiness (הֲרֵי שֶׁהַדְּמוּת הַזֶּה הוּא כוֹלֵל סוּר כָּל הַכֹּחוֹת הַקְּדוּשָּׁה). See Maamar haChokhmah on Chokhmat haEmet (רְאֵה מַאֲמַר הַחָכְמָה עַל חָכְמַת הָאֱמֶת): “Just as in the aspect of existence of all existents, His blessed Name is the cause of all existences and their subsistence (וְהִנֵּה כְּמוֹ שֶׁבְּבְחִינַת הַמְּצִיאוּת שֶׁל כָּל הַנִּמְצָאִים, הוּא יִתְבָּרַךְ שְׁמוֹ סִיבַּת כָּל הַמְּצִיאוּיוֹת וְקִיּוּמָם), so too in the aspect of the nature and essence of the influences and conditions that flow from Him (כֵּן בִּבְחִינַת טֶבַע וּמַהוּת הַשְּׁפָעוֹת הַמַּצָּבִים וְהַמִּקְרִים הַנִּשְׁפָּעִים מִמֶּנּוּ יִתְבָּרַךְ), His unity and simplicity - which is unique to Him - is the root of all the various influences that issue from Him (הִנֵּה הַיִּחוּד וְהַפְּשִׁיטוּת שֶׁהוּא הָעִנְיָן הַמְיֻחָד לוֹ יִתְבָּרַךְ, הוּא שֹׁרֶשׁ כָּל הַהַשְׁפָּעוֹת הַשּׁוֹנוֹת הַנִּשְׁפָּעוֹת מִמֶּנּוּ), and they are in truth only a revelation of that very truth (וְכוּלָּם בֶּאֱמֶת אֵינָם אֶלָּא גִּלּוּי הָאֱמֶת הַזֹּאת). And that they are so many and diverse (וְהֱיוֹתָם כָּל כָּךְ מִתְחַלְּפִים וְרַבִּים), is because the Master, blessed be He, willed progression - and this reality cannot be revealed except at the end, after all these intermediaries (הוּא, שֶׁכֵּיוָן שֶׁרָצָה הָאָדוֹן בָּרוּךְ הוּא בְּהַדְרָגָה, לֹא יוּכַל זֶה הָעִנְיָן לְהִגָּלוֹת כִּי אִם לְסוֹף אַחַר כָּל הָאֶמְצָעִיִּים הָאֵלֶּה). Thus, from what exists within Him - a single reality of unity and perfection (וְנִמְצָא שֶׁמִּמַּה שֶּׁיֵּשׁ בּוֹ יִתְבָּרַךְ בְּמְצִיאוּת אַחַת שֶׁהוּא הַיִּחוּד וְהַשְּׁלֵמוּת), He brought forth beings through great gradation and diverse existences (הִמְצִיא לַנִּמְצָאִים בְּהַדְרָגָה רַבָּה וּמְצִיאוּיוֹת שׁוֹנוֹת), as suited to them (כְּפִי מַה שֶּׁרָאוּי לָהֶם). Therefore it is said that His simplicity, may He be blessed, is the root of all the Sefirot (וְהִנֵּה עַל כֵּן נֶאֱמַר שֶׁפְּשִׁיטוּתוֹ יִתְבָּרַךְ, הִנֵּה הִיא שֹׁרֶשׁ כָּל הַסְּפִירוֹת), and upon it depends the sustenance of them all, in all their aspects - inner and outer, upper and lower (וּבוֹ תָּלוּי קִיּוּם כֻּלָּם, בְּכָל בְּחִינוֹתֵיהֶם, הַפְּנִימִיּוֹת וְהַחִיצוֹנִיּוֹת, הָעֶלְיוֹנוֹת וְהַתַּחְתּוֹנוֹת). And this matter we examine both in the generality of the Sefirot and in their particulars (וְדָבָר זֶה נִבְחַנְּהוּ בֵּין בִּכְלָל הַסְּפִירוֹת בֵּין בִּפְרָטֵיהֶן), for both their totality and their parts truly derive from unity and simplicity (שֶׁכֻּלָּם - כְּלָלָם וּפְרָטֵיהֶם - נִמְשָׁכִים בֶּאֱמֶת מִן הַיִּחוּד וְהַפְּשִׁיטוּת), and all their power and action depend on it (וְכָל כֹּחָם וּפְעֻלָּתָם תָּלוּי בּוֹ). And His simplicity, may He be blessed, we call by the name Ein Sof, blessed be He (וְהִנֵּה פְּשִׁיטוּתוֹ יִתְבָּרַךְ נִקְרָאֵהוּ בְּשֵׁם אֵין סוֹף בָּרוּךְ הוּא), as has been said (כַּמָּשֶׁכָּתוּב). And indeed it is said that He is within every Sefirah, and surrounds every Sefirah, and surrounds and encompasses all the Sefirot together (וְאָמְנָם נֶאֱמַר שֶׁהוּא בְּתוֹךְ כָּל סְפִירָה וּמַקִּיף לְכָל סְפִירָה, וּמַקִּיף וְסוֹבֵב עַל כְּלַל כָּל הַסְּפִירוֹת כֻּלָּם).