As stated above, from the desire for actualization of the Igullim (Malchut of Igullim), which is the last circle of the Sefirot of Igullim (Circles), comes about the “Desire for the desire” (Ratzon L’Ratzon), which is in the form of an upright man, (Adam D’Yosher). This ‘upright man’ is called Adam Kadmon (Primal Man).
Once a person’s primal desire comes to the final primal desire to bring it into actuality, he formulates a Ratzon L’Ratzon (Desire for a desire), which is a new desire based on how the primal desire will relate out, to others. This secondary desire may be seen as “Self-perception”. This is how he perceives himself as being for the entire duration of his life span. It is how he wants to be seen after a lifetime of seventy or more years etc. For instance, because of his primal desire to be honored, he may perceive himself as being a very wise person. This desire is “created”, so to speak, to facilitate the primal desire to be honored.
Now, this “self perception”, likewise, is a general desire which encompasses many particular desires. This is to say that because he perceives himself as a wise person, he has particular desires, such as the desire to study profound books on many important subjects. He will want to be well versed in all the arts and sciences, as well as History, philosophy, law, great literature etc. On the other hand, if he would be offered a pulp romance or a comic book to read, he would reject it with disdain, since it does not fit his self-perception. Another example of this is a person who sees himself as a kind person. This self-perception includes every kind act he will ever do. Because he sees himself as kind, he will despise cruelty and callous behavior.
Now, although the Ratzon L’Ratzon (Desire for a desire) is his “Self-perception” and encompasses all his subsequent desires, nevertheless, it is still subject to change by being revamped or reformulated. For example, a person whose “primal desire” is for honor, but whose “desire for a desire” is for wisdom, may change his “desire for a desire” to desire wealth, if he thinks it will bring him greater honor.
From this we see that whereas the Ratzon HaKadoom (The original primal desire), relates solely to the end result and actually only to himself, on the other hand, the desire for the desire, which is how he sees himself, already relates to that which is outside of himself and conforms to it, even though it is still all about himself. This is to say that if his Ratzon HaKadoom is for honor, his Ratzon L’Ratzon may vary according to what is valued in that society. If it is a society that values wisdom he will seek wisdom, if it is a society that values fame, he will seek fame and if it is a society that values wealth, he will seek wealth. The “Desire for the desire” (Ratzon L’Ratzon) may change, but the “Primal desire” (Ratzon HaKadoom) remains the same. Furthermore, the “Primal desire” (Ratzon HaKadoom) is the actual intended end result.
However, it must be noted that in regard to how it is above, in the process of creation, we cannot say that the “outside” shapes G-d’s desire for a desire, since there is no “outside” in relation to Him. Actually, it is the other way around. Because G-d desired to create the world to be something that has the appearance of being outside of Himself, He therefore created the desire for a desire for the world. Not visa versa.
From the above we see that Adam Kadmon (The desire for the desire-Ratzon L’Ratzon) is the link between the Emanator and the emanated, between G-d and the world. Because of this, the term, “The desire for the desire” has two meanings. On the one hand it means the desire to fulfill the desire that preceeds it, and on the other hand, it means the desire to bring about the desire that follows it. Futhermore, since the Ratzon L’Ratzon (The Desire for the desire) is like a “new” creation in comparison to the Ratzon HaKadoom (Primal Desire) and is changeable, as explained above, it is therefore called, “The General Adam D’Briyah (The General Man of the Created Realm).
