To build a place for the revelation of the Creator means that a person must not only correct himself, but also receive the “bricks” for the construction from everyone else, which means to attach the desires of others.

Each person must use all the desires that exist in reality, the desires that are prepared by the Creator for the created beings. Everyone builds a complete Kli, a perfect place. It turns out that it must be built from 600,000 parts that were originally embedded in the foundation of the soul of Adam HaRishon, where each part, in turn, consists of 600,000.

The Kli that a person corrects from the foundations given to him is infinite. Although it is said that it is 620 times greater, in truth it is impossible even to say how many times greater or how much better in quality it is than the initial foundations that were prepared for building the Kli.

All the sensation of reality, all eternity and perfection, we attain only in this Kli, within the “place.” Therefore it is said that “there is nothing that has no place” because if something exists, if there is anything that we perceive as existing, it can only be within the “place,” according to the measure of its revelation.

And what we feel initially is the stage of Nefesh, the minimal, almost negligible sensation of life that is given to us only so that we can begin the work.
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From the Daily Kabbalah Lesson 3/7/26, Rabash, “What Is ‘There Is Nothing that Has No Place,’ in the Work?”

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One can come to the recognition of evil only within a group, which serves as a spiritual laboratory, because it is there that you engage with your soul. The soul is perfect and whole, as it was in Adam HaRishon.

However, you see only a tiny part of it. That is, you see everything, but merely as a single point, and within this point lies the entire structure of the soul.

If you take the light and shine it into this point, then, instead of that point, you begin to perceive a distinct world, the world of your own soul, and you begin to live within it. Here everything depends on how much light you draw to illuminate all of your qualities.

It is said that if you attract the light with the help of the group, then your friends become representatives of all the other souls of Adam HaRishon. Then you draw light of great magnitude that is enriched by the other souls with its many nuances, that it shines upon you in accordance with all the sensations you have accumulated, and thereby brings you to an awareness of evil.

In short, everything depends on attracting the surrounding light. This is the ultimate destination.
[353157]
From the Daily Kabbalah Lesson 2/12/26, Rabash, “What Is Preparation for Reception of the Torah? – 1”

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In many Kabbalistic sources it is said that the spiritual is attained only by the power of prayer. Most people in the world think they understand what prayer is, but in reality, this is far from the case.

In the science of Kabbalah, we study:
 Behold that before the emanations were emanated and the creatures were created, The Upper Simple Light had filled the whole existence. And there was no vacancy (The Ari, The Tree of Life).

The upper light (the Creator in His unrevealed form) filled the desire that He created out of nothing. “Something from nothing” is precisely the act of creation.

Then the Creator began to modify and transform this desire into something from which an independent created being could later be formed. He performed various actions upon it until the desire shattered into many parts, which in Kabbalah is called the shattering of the common soul (Adam).

The fragments of the common soul divided more and more until each of them became a point, the point in the heart which ignites within us and through which we feel a longing for the Creator.

At first this sensation appears unconsciously. We do not know where it came from or why it gives us no rest, but it leads us to a Kabbalistic group. This is how our spiritual path begins.

While working in the group, we begin to understand that in the nature of creation there is no other material besides egoism, as it is said: “I created the evil inclination and gave the Torah for its correction.” Egoism was intentionally created by the Creator so that one could immerse oneself in it, take it along, and then, by correcting it, ascend to the Creator.

Therefore, our task is to reveal egoism within ourselves and bring it to its correct form, which is called “desire” (Hisaron).

The point is that when we are immersed in corporeal desires, we do not influence the spiritual system, we are not within it. But a properly formed desire, directed toward integration into the spiritual system of Adam, toward uniting with its parts, influences it is called “prayer,” i.e., a request to connect and function correctly within the general system of creation.

That is why it is said that everything is attained only through prayer, through the proper formation of one’s desire.
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From the International Kabbalah Convention 5/2/16, Lesson 3

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We must take upon ourselves faith in the sages (RABASH, Article No. 4, “What Is a Flood of Water in the Work?”).

Suppose I am ready to believe the words of wisdom, but what does that mean? Do I understand the words of the sages? What is their message?

First of all, in the wisdom of Kabbalah we do not deal with bodies. There are no bodies, there are souls. The bodies that appear before us are images of an imaginary world.

I exist within desire, which manifests itself in various forms: still, vegetative, animate, and human. Sages are corrected souls that exist within the shattered system of Adam HaRishon. They can serve as help and support for me; they can be guides and educators for my shattered soul.

Accordingly, this is how we should receive their advice. For example, The Book of Zohar tells us about the ten sages of Rabbi Shimon’s group, as well as about the prophet Elijah, Moses, Aaron, King David, King Solomon, and others.

We do not perceive them as people who lived in our world, but as corrected desires, corrected souls. They exist within the shattered system that is gradually beginning to revive. They themselves are already corrected partially or completely, and they participate in the correction of the entire system.

“Rabbi Shimon said… Rabbi Abba said…” I read in The Book of Zohar. For me, these are not people who attained and speak about the upper world; for me, these names are degrees of attainment.

Through these words I study the ladder of spiritual degrees: on one level reality appears one way, on another differently. It is as if the Kabbalists are telling me this, but for me they are forces, vessels of perception.

Each sage embodies a certain spiritual concept, power, force, or quality for me. Before me are not the names of historical figures, but the names of spiritual phenomena and degrees.

“Faith in the sages” means: I want to attain the same bestowal as on the degrees about which I read. “Faith” means bestowal.

During the study, a person must include himself in this and strive to understand how it will influence him. Whatever the book speaks about, I want to penetrate the spiritual essence of every word. This is what it means that I believe the words of the sages.
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From the Daily Kabbalah Lesson 12/29/10, Rabash, “What Is a Flood of Water in the Work?”

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Question: In “The Preface to the Sulam Commentary,” a system is described that seems external to humans. How can I imagine it as relating to me, within myself?

Answer: There is no soul in my animal body, no ten Sefirot of the soul. I only have a point from which I have to build them.

It arose in my egoistic desires. If I can connect to other points in the heart with my egoism, then my ego will give me material desires, and connection with other people will create a structure of nine Sefirot within me.

I myself turn into the point of Malchut, into the tenth Sefirot, and my first nine Sefirot are my attitude toward other people. All other souls, everything in front of them, the whole world, and everything around them are my nine Sefirot (Tet Rishonot).

And if I connect them to myself with love and understanding that we are one, and rise above my egoism, if I can rise above my Malchut in order to bestow, then I will connect these external properties of giving, and my soul will arise in me, a complete Partzuf of ten Sefirot.

Where do I reveal the Creator? In the very desires that I have acquired by bestowing to others.
Everything that is around a person is his own soul structure. But after the shattering, the fall into egoism, I want to use these parts of myself egoistically to get everything that is in them.

Now I need to return to bestowing to them, to connect them to myself with love, and I will reveal the light of my soul in them. In myself, in Malchut, I will never reveal the light, because the first restriction (Tzimtzum Aleph) cannot be canceled.

Therefore everything depends on how I get out of myself and connect with other souls, how I feel their desires as if they were my own. In this common desire, I will reveal the Creator.
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From the Kabbalah Lesson, 9/8/2009, Baal HaSulam “Preface to the Sulam [Ladder] Commentary,”

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Even when a Kabbalist is already on high degrees, it is very useful for him to study the books of other Kabbalists. Then he can see reality through another’s qualities because each person looks from their own point of view. By learning how others perceive the spiritual reality, he begins to see it through every corrected soul, and thus he quickly joins the common soul.

At first, I am a point inside a circle. I have corrected myself and built my connection with infinity, a line from the center of the circle to the light surrounding it. I have connected with all the other souls, and thereby expanded this line, like a sector, over the entire circle. Now the entire plane of the circle is my corrected desire. I have completely corrected myself by uniting with the other souls.

But this is not enough. Because my circle is flat. And there are other circles, other corrected souls. When all these circles unite, they form a sphere, with one common center. This means that I must see all the corrections of all souls from their point of view.

Why? Because the Creator looks from above at every soul and brings it into action. I must reach that very same level. Therefore I need to clothe myself in each person and see his correction from his own point of view, from within his soul.

Only then do I attain equivalence of form with the upper force. It is not enough for me to correct my own plane. I must correct one plane after another, circle after circle, until they all unite into a sphere.

This is mandatory. Otherwise, we do not attain similarity to the Creator. And so each person connects with others and looks through them.

And then all must unite together. All the individual spheres combine into an even more “rounded,” perfect dimension. And then all private distinctions disappear completely.

But this stage is beyond our corrections.
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From the Daily Kabbalah Lesson 9/10/09, Writings of Baal HaSulam, Introduction to The Study of the Ten Sefirot

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One who wishes to work for the Creator must include himself in all creations, that is, feel their desires, join with all souls, and include himself in them and them in himself.

He leaves for himself only what is necessary for connection with the Creator, and all the rest of his desire becomes included in the general creation. Desire is given to us only for this purpose, to connect with everyone.

And for this, it is necessary to connect oneself with all creations and raise them to their root. It turns out that only a point in the heart remains in each of us, and all the other qualities, desires, and intentions are needed only in order to connect with everyone, to connect everyone with the Creator through this point in the heart, and through this point in the heart to transmit the response from the Creator back to everyone else.

A person who works in this way is called “Adam” and is the receptacle of the entire huge vessel of one soul. Each of us can become such a person because everyone has their own point in the heart through which they connect to the Creator and transmit a unique message from everyone to the Creator and from the Creator to everyone.

It turns out that each person is a complete Adam, and the entire structure that is created by the Creator, by the soul, belongs to everyone. But each person has their own specific one, and is connected through their point in the heart.

By giving each of us a point in the heart, the Creator allowed everything else to be connected to it, and made it a specific, individual, personal soul of each one. And then all the points in the heart are joined together into one common Kli: Adam.
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From the Daily Kabbalah Lesson 10/8/18, Preparation for the Congress

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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: How is the Partzuf of Adam HaRishon, a part of the upper spiritual worlds studied in The Study of the Ten Sefirot, related to the first man (Adam HaRishon) who revealed the Creator, who was also called Adam?

Answer: Adam, the first one to reveal the Creator, was a man like us. He was born from his father and mother, lived in this world, and one day reached a state where he began to reveal the upper force, the Creator.

Such a desire suddenly awakened in him, and he began to think: “What am I living for, where did I come from, why, and who controls me?” This is like each of us. This is how he revealed the spiritual world.

He was distinguished by the fact that he had a very sensitive soul, which was not as coarse as with a developed egoism like ours. Therefore, it was easier for him to make this revelation himself. It was the very first spiritual gene (Reshimo) to be revealed in this whole system of broken souls, at the beginning of its ascent from the bottom up; this was Adam, the first person to reveal the Creator.

The Partzuf of Adam HaRishon is a spiritual object created from above, by Zeir Anpin (ZA) and Nukva of the world of Atzilut, when the worlds spread from top to bottom. ZA and Nukva raise him to their level, and then even to the level of Aba ve Ima, where he couples (Zivug) his two parts, male and female: Adam and Eve (Hava), thinking he can already be like Aba ve Ima and act in everything for the sake of bestowal.

But when he makes this coupling, he reveals he is not capable of it for the sake of bestowal, and shatters. This is the Partzuf of Adam HaRishon, the common soul, which is studied in the science of Kabbalah.

Its parts fall after shattering, going lower and lower until they reach the very “bottom,” and from there they begin their scrutinies and clarifications. First, there are numerous clarifications on the inanimate, vegetative, and animate levels, which do not have any freewill, and only the light acts, clarifying them and connecting them, not requiring any request from them.

But after these clarifications accumulate and the queue reaches the desires of the next level, the informational gene of the human level from all the broken Reshimot is revealed for the first time. This new Reshimo, revealed for the first time on the human speaking degree, was called “Adam,” and belonged to a man of our world who lived 5,771 years ago.

He was the first person to attain the Creator “from the bottom up,” that is, from our world. He was just like us, only the first one to reveal such a Reshimo.

He did not have a Kabbalistic group or an environment because he was the first. But correction begins with the lightest Reshimo so it was enough to give him a spiritual awakening from above, and then he himself sought revelation and achieved it. The Reshimot that are revealed after him get rougher and rougher.

We celebrate this day, the first revelation of the spiritual world, the Creator, by a man of our world, as the beginning of the New Year, Rosh HaShanah.

And the world was created “five days before that”; that is, Adam has already begun to somehow feel the upper worlds, the Sefirot, the Partzufim inside him, and during this first week, revelation came to him.
[36076]
From the Daily Kabbalah Lesson 2/22/11, “The Study of the Ten Sefirot“

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The soul of Adam HaRishon was created by the upper force like a dim, barely glowing candle. This is a small state (VAK), and therefore, it is said about Adam that “he was born circumcised,” without the evil inclination, like an angel. An angel belongs to the still, vegetative, and animate levels.

Israel is a desire that has passed through the shattering in a step-by-step descent. Israel receives enormous egoism due to the fact that the light of Infinity enters its will to receive and inflates it.

A tiny black point in the white light expands to the full magnitude of the infinite light. It must attain the same power as the light—the Moon must shine exactly like the Sun.
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From the Daily Kabbalah Lesson 2/13/18, Writings of Baal HaSulam “600,000 Souls”

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