So, here we are with two configurations of the same phenomenon known as Adam Kadmon — Primordial Man. And they’re said to be two different perspectives of the same phenomenon, where the “circle” or iggulim depiction of Adam Kadmon refers to a circular mode of Divine governance … which is to say, an overall providence, while a “straight line” or yosher depiction of Adam Kadmon … indicates a detailed mode of governance (Petach 13). That’s to say (according to the thrust of Ramchal’s own comments there) that the yosher construct alludes to God’s governance of the universe in response to our ethical and spiritual input, while the iggulim depiction alludes to His more supernal Self-driven governance that functions despite us.
Why then do we largely disregard the iggulim depiction? It has been said that’s because it alludes to things beyond us whereas the yosher depiction speaks to our situation and our raison d’être which is rooted in our ethical and spiritual betterment .
 R’ Y.I. Chaver in Pitchei Chochma. R’ Chaver was known to have drawn a lot on Ramchal’s thoughts.
This is purely conjecture, but might the iggulim construct then be an element of the Torah of Atzilut which the Zohar (predominately in Ra’aya Mehemna and Tikkunei Zohar; also see Zohar 1, 23a and T.Z. 113a) and Ari spoke about (see his Likutei Torah at the beginning of Breishit), which is more sublime than the Torah of Briah that we’re privy to now? And might a great future Kabbalist, or even the Moshiach himself, then address the iggulim construct?
(c) 2011 Rabbi Yaakov Feldman
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