Chapter 3.22 - The Birth and the Breaking of Adam ha Rishon
Throughout the corrections of Malchut that we have been discussing, Malchut of Malchut still has not been filled, the central Malchut of all the worlds. Everything that happened up unit now, the First and Second Restrictions, the breaking of the vessels, and corrections were all done on the Upper Nine Sefirot of Malchut, not on Malchut itself, Behina Dalet of Dalet. That is because she was restricted not to receive anything inside it, meaning within the will to receive.
Any Light that is received after the First Restriction is received only in the vessels of bestowal, or the vessels of Malchut de Ein Sof. These were impressed with the upper nine, from the will to bestow of the Upper Light.
Malchut of Malchut will be corrected and filled with Light of Wisdom, as before the First Restriction, only if Malchut will obtain desires for bestowal, and mix with Malchut’s desires for reception. Malchut was mixed with its Upper Nine Sefirot in the breaking of the vessels, consequently creating the worlds. But that still corrected nothing of Malchut itself, because she did not mix with the desires for bestowal.
After the descent of the worlds of BYA, Malchut of Atzilut, (which stands at the place of Ima) makes a Zivug on Katnut, on the joining of the vessels of bestowal with Behina Dalet of Dalet. That is why this Partzuf is strictly forbidden to use its vessels of reception, its AHP.
This Partzuf is called Adam ha Rishon (the First Man), who was forbidden to eat from the tree of knowledge, meaning to make a Zivug on the vessels of reception, the AHP.
At the birth of Adam ha Rishon, the worlds of BYA expanded to the place of Chazeh of Yetzira. Then came the Light from Ein Sof, named “awakening from Above,” which elevated all the worlds by one degree. Therefore, the end of the world of Assiya rose from the place of Chazeh of Yetzira to the place of Chazeh of Beria. Then came another awakening from Above, elevating the world one more degree, so that the end of the world of Assiya rose above Parsa.
Being inside the worlds of BYA, Adam ha Rishon rose along with them to Atzilut. He thought that now he could receive all the Light in his vessels of reception in order to bestow, meaning in the AHP, the Behina Dalet of Behina Dalet.
But just as in the case of the breaking of the vessels in the world of Nekudim, when he drew the Light of Wisdom into the vessels of reception, he lost the screen, the aim to bestow. His body was broken into 600,000 pieces, called “organs” or “souls,” that fell into the shells and received an aim to receive in order to receive.
All the parts together, and each separate part, fell deeper down (those are the sins that the Torah tells us about in the first generations after the sin of Adam ha Rishon). These parts are dressed in people of our world. A person who has such a part feels in it the desire to rise and unite with his origin at Adam ha Rishon. That origin is called "the root of man’s soul.”
In order for the creature to earn that name (creature), he must become independent, meaning not influenced by the Creator. Therefore, the Creator hides Himself, thus helping the creatures equalize with Him through their own labor. It turns out that a person in our world, whose soul clothes a part of the First Man, is the creature.
A creature is a part of Adam ha Rishon that is inside a person of our world. All creatures, meaning souls, are parts of the body of Adam ha Rishon. They all need to correct their breaking, thus returning to the state that was before the sin, and add adhesion with the Creator. They sort the parts from within the shells.
All of us must come to the roots of our souls while in this physical world. Otherwise, we will return here until we realize the purpose of our creation.