Adam HaRishon (the first man) is only called by a name that confuses us and makes us think that we are similar to him, because we are also called people. But this is a spiritual Partzuf (system of bestowal) with which we have no connection yet, not a single point of contact.

To the extent that I acquire the desire to enjoy for the sake of bestowal, I will begin to integrate into this system. But it will not be the “I” that I perceive myself to be today, not my physical body and not my personality. This is a completely new desire, a new intention, perception, and sensation; everything is new.

Therefore, don’t yet think that you belong to the spiritual Partzuf of Adam HaRishon. Adam HaRishon is a construct of a corrected soul. And if I am in a state of bestowal to my neighbor, I adopt his desires and work with them in practice, I ultimately build the Partzuf of Adam HaRishon around me.

But if I have no desire to bestow upon my neighbor, I lack the material to create this Partzuf. I have to create an intention of bestowal over my material (desires), process it, organize it, divide it into Rosh, Toch, and Sof (spiritual head, body, and end), work with intentions, plan, and act.

If I shape myself in this way, I will become a part of Adam HaRishon, and I will be called “man” (Ben Adam, son of Adam). In the meantime, I have no connection with him.

Adam HaRishon’s body is the desires of all souls. If I want to become a part of Adam (and each of us ultimately must do this), I need to include the desires of others from all over the world and begin to fulfill them.
[34975]
From the Daily Kabbalah Lesson 2/10/11, “The Study of the Ten Sefirot“

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Question: The Igulim (circles) do not dissolve in the upper light due to the screen formed by Kav.

Why do we say that Igulim come first and then Kav (straight line)? Does this mean that without the Kav we would not be able to distinguish the Igulim?

Answer: The upper light comes first in the form of an Igul (circle) because this is the closest thing the light in the ten Sefirot has compared to the light of infinity.

There is no variation in infinity. But here there is already a difference.
[348781]
From the Daily Kabbalah Lesson 10/4/25, “The Study of the Ten Sefirot“

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Those who have a “why” to live can bear with almost any “how” (Viktor E. Frankl, Man’s Search for Meaning).

“Why” is the goal. And “how” is already the attainment of the goal.

Question: But how can I escape the weight that has fallen upon me, the hopelessness? How?

Answer: Constantly clarify how to get closer to the goal. And that is what keeps you going. The goal attracts you; it shapes you; it establishes how you should go through life, and at every moment you know how to use it.

Question: Should these be some intermediate goals?

Answer: It is the ultimate goal that is achieved at every moment of time.
[348700]
From KabTV’s “News with Dr. Michael Laitman,” 9/30/25

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Question: How is the desire formed in the Rosh (head) to receive light in the seven lower Sefirot?

Answer: When the light passes through the Sefira of the Rosh, it forms within the Rosh both this light and the Rosh itself. It turns out that the light assumes the qualities of the Sefirot de Yosher or the Sefirot de Rosh, and then enters the body of the Partzuf.

Question: What does the empty space between Igulim and Yosher mean?

Answer: The empty space signifies Sefirot de Igulim or Sefirot de Yosher that are unfilled with light either due to the absence of a screen (Masach), or because the Partzuf ends there.
[348772]
From the Daily Kabbalah Lesson 10/4/25, “The Study of the Ten Sefirot“

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Question: What is the combination of the ten Sefirot de Igulim and the ten Sefirot de Yosher?

Answer: It is their mutual expansion; the ten Sefirot de Yosher spread within the ten Sefirot de Igulim.

Question: In the Rosh (head) there is the light of the entire degree, and the seven lower Sefirot are filled according to the screen (Masach). The decision about this process is made by Malchut de Malchut. But does the Rosh itself not yet perform independent calculations?

Answer: Everything is determined by Malchut de Rosh.

Question: Does the quality of bestowal arise at the moment of restriction (Tzimtzum)?

Answer: Yes, bestowal manifests in the Kli when the Kli is in a state of restriction.

Question: Are the ten Sefirot de Igulim in the world of Adam Kadmon the initial foundation of the screen from the side of the Kli?

Answer: Yes.
[348766]
From the Daily Kabbalah Lesson 10/4/25, “The Study of the Ten Sefirot“

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Preparation to the Lesson

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1st part of the Lesson — Writings of Baal HaSulam, Shamati #174 “Concealment” (12.23.2001)

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International Kabbalah Convention, “Preparation to the Lesson 5”

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International Kabbalah Convention, “A Prayer in the Ten,” Lesson 5

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International Kabbalah Convention, “Preparation to the Lesson 6”

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International Kabbalah Convention, “A Complete Prayer,” Lesson 6

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Question: Is there a difference in the inner work we perform on the calendar’s new year’s day compared to any other day?

Answer: In the upper worlds, there are roots that can awaken their influence upon us when we turn to them.
The corporeal calendar has almost no effect on the quality of our appeal. If we think about it, there are thousands of different calendars in the world with days, weeks, months, various holidays, and forces that supposedly influence humanity.

We need to understand only one thing: if we wish to attain good outcomes, then on any day, in any month, in any year, we must turn to the Creator, to His power, to His mercy.

In this way, we will feel the degree we appeal to and advance by its strength.
[348481]
From the Daily Kabbalah Lesson 9/23/25, “The Study of the Ten Sefirot“

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We are completely at the mercy of nature and are guided in all our actions, both in the body and in the soul. Yet Kabbalists say we have freedom of choice, otherwise there would be no point in creating all of creation if the upper force had predetermined everything that happens within it.

However, freewill exists above our current life, solely there, where we wish to rise above our egoistic nature, in a higher dimension, in the quality of bestowal.

Only in this ascent from one degree to another can we choose to rise under the blows of nature if we do not wish to use our freewill and do not make our own effort, or to advance of our own accord in the same direction, that is, to see it as the desired goal. When we seek the forces that can help us make this ascent, there we find our freedom of choice.

Kabbalists explain that freedom of choice exists only in building the right environment. In any case, I advance under the influence of the environment; only I do not usually choose it myself.

But I can choose my environment consciously and thereby accelerate my progress and change the nature of my ascent. Instead of being tossed about under the blows of fate like a beaten animal, I can rise by a beautiful path, by my own desire, full of feeling, understanding, and inner strength, as befits a human being.

If I examine the goal, wish to draw closer to it, and understand that to accelerate my development I must draw more light than comes to me naturally, then I make use of the means given to me, which is called Torah, the upper light that draws me and returns me to the source.

Regarding this work, it is written that if we leave it even for a single day without realizing our freedom of choice, we are stopped for two days in our development, and prevented from advancing independently. The natural upper forces begin to act upon us.

It is not enough simply to lose the amount of effort we did not invest; this would not teach us anything. Therefore, we must receive a punishment slightly more than our fault, so that when a stronger obstacle arises next time we will be careful not to stumble over it.

Thus the spiritual law states: “If you leave Me one day, I will leave you two.”
[16938]
From the Daily Kabbalah Lesson 7/9/10, Writings of Baal HaSulam “If You Leave Me One Day, I Will Leave You Two”

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