The Ruin Through the Sin of Adam HaRishon and the Rectification Through the Torah and the Beit HaMikdash

הַקִּלְקוּל עַל יְדֵי חֵטְא אָדָם הָרִאשׁוֹן וְהַתִּיקּוּן עַל יְדֵי הַתּוֹרָה וּבֵית הַמִּקְדָּשׁ

And you must know that the Yechidah is present in Adam HaRishon (וְצָרִיךְ שֶׁתֵּדַע כִּי הַיְחִידָה נִמְצֵאת בְּאָדָם הָרִאשׁוֹן), but not because it was yet fitting to be present (אֲבָל לֹא מִפְּנֵי הֱיוֹתָהּ רְאוּיָה לְהִמָּצֵא), for then he would have been in the secret of Keter (כִּי אָז לֹא הָיָה הוּא בְּסוֹד הַכֶּתֶר), but there it stood, to be fully crowned with it if he had not sinned (אֶלָּא שָׁם הָיְתָה עוֹמֶדֶת, לְהִתְעַטֵּר בָּהּ לְגַמְרֵי אִם לֹא הָיָה חוֹטֵא). And this is the Tikkun of the Meshichut as it should be (וְזֶהוּ תִּקּוּן הַמְּשִׁיחוּת כַּרָּאוּי), the ascent which rises to the level prior to the Shatttering p1-73(הַמַּעֲלֶה עֲלִיּוֹת עַד הַבְּחִינָה שֶׁקֹּדֶם הַשְּׁבִירָה). And through his sin, the Yechidah departed immediately (וּבְחֶטְאוֹ נִסְתַּלְּקָה מִיָּד הַיְחִידָה), and she is the one fitting to be given afterward to the King Mashiach (וְהִיא הָרְאוּיָה לְהִנָּתֵן אַחַר כָּךְ לְמֶלֶךְ הַמָּשִׁיחַ), in order to return all things to the Tikkun that is needed (כְּדֵי לְהַחְזִיר הַדְּבָרִים לַתִּקּוּן הַצָּרִיךְ).

And truly, even that which he had from the aspect of essence was taken from him (וּבֶאֱמֶת, גַּם מַה שֶּׁהָיָה בּוֹ מִבְּחִינַת עַצְמוּת, נִטַּל מִמֶּנּוּ), and he remained in a much lower level (וְנִשְׁאַר בְּמַדְרֵגָה פְּחוּתָה הַרְבֵּה). And this Yechidah is the one called in every place “the King Mashiach” (וְהַיְחִידָה הַזֹּאת הִיא הַנִּקְרֵאת בְּכָל מָקוֹם – מֶלֶךְ הַמָּשִׁיחַ), for she is truly the soul of the Mashiach in the aspect of his Meshichut (כִּי הִיא מַמָּשׁ נְשָׁמַת הַמָּשִׁיחַ בְּבְחִינַת מְשִׁיחוּתוֹ).p1-74

And behold, immediately after the sin of Adam (וְהִנֵּה מִיָּד אַחַר חֵטְאוֹ שֶׁל אָדָם), the world became corrupted (נִתְקַלְקֵל הָעוֹלָם), and the Sitra Achra spread throughout the earth (וְנִתְפַּשְּׁטָה הַסִּ״א בָּאָרֶץ), and good and evil offspring emerged together (וְיָצְאוּ תּוֹלְדוֹת טוֹבוֹת וְרָעוֹת בְּיַחַד). And afterward, the Holy One Blessed Be He began to perform Berurim [refinements] (וְאַחַר כָּךְ הִתְחִיל הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת בֵּרוּרִים), and to bring all the holiness into the seed of Avraham (וּלְהַכְנִיס כָּל הַקְּדֻשָּׁה בְּזֶרַע אַבְרָהָם), until the rectification of the heads of the nation, in secret (עַד תִּקּוּן רָאשֵׁי הָאֻמָּה בְּסוֹד), and then they received the Torah (וְאָז קִיבְּלוּ הַתּוֹרָה), for prior to this, the time was not ripe for it (שֶׁקֹּדֶם לָכֵן לֹא הָיָה זְמַן לָכֵן), due to the great strengthening of the Sitra achra (מִפְּנֵי רוֹב תַּגְבּוֹרֶת הַסִּ״א). And since Yisrael did not walk a straight path until their entry into the land (וּכְאַשֶּׁר לֹא עָמְדוּ יִשְׂרָאֵל בְּדֶרֶךְ מֵישָׁר עַד הִכָּנְסָם לָאָרֶץ), therefore, the matters were not rectified in an easy order (עַל כֵּן לֹא נִתְקְנוּ הַדְּבָרִים בְּסֵדֶר נָקֵל), but a great Tikkun was rectified (רַק תִּקּוּן גָּדוֹל נִתְקַן), in the time of the building of the Beit HaMikdash (בִּזְמַן בִּנְיַן הַבַּיִת), and that was after much time from their entering the land (וְהוּא אַחַר כַּמָּה זְמַן מִכְּנִיסָתָם לָאָרֶץ). And when it was destroyed, the first and the second (וּכְשֶׁחָרַב רִאשׁוֹנָה וּשְׁנִיָּה), the corruptions returned and greatly intensified (חָזְרוּ הַקִּלְקוּלִים לְהִתְגַּבֵּר מְאֹד מְאֹד). And now the Shekhinah is within the Klipot (וְעַתָּה הַשְּׁכִינָה בְּתוֹךְ הַקְּלִפּוֹת), and power has been given to all the levels of impurity to rule over Yisrael (וְנִתְּנָה שְׁלִיטָה לְכָל מַדְרֵגוֹת הַטֻּמְאָה כֻּלָּם לִשְׁלוֹט עַל יִשְׂרָאֵל).

However, the above-mentioned Yechidah (אֲבָל הַיְּחִידָה הַנ״ל), with the other bearers of afflictions (עִם שְׁאָר סוֹבְלֵי חֳלָאִים), stand enclothed with her also within the Klipot (עוֹמְדִים מְלוּבָּשִׁים אֶצְלָה כֵּן בְּתוֹךְ הַקְּלִיפּוֹת), and there they suffer great afflictions (וְשָׁם הֵם סוֹבְלִים יִסּוּרִים גְּדוֹלִים), and their secret is: the lack of light and the diminution of influence (וְסוֹדָם – חֶסְרוֹן אוֹר וּמְעַט הַשְׁפָּעָה). And through this is given strength to Yisrael to endure the exile (וְעַל יְדֵי זֶה נִתַּן כֹּחַ לְיִשְׂרָאֵל לִסְבּוֹל הַגָּלוּת), for whenever the one liable below receives his punishment (כִּי תָּמִיד בְּקַבֵּל עֲנָשׁוֹ הַחַיָּיב לְמַטָּה), the levels above remain rectified (נִשְׁאָרוֹת הַמַּדְרֵגוֹת מְתֻקָּנוֹת לְמַעְלָה). And when he will be revealed (וּכְשֶׁיִּתְגַּלֶּה), behold, his Tikkun will rectify all of Yisrael (הִנֵּה תִּקּוּנוֹ יְתַקֵּן לְכָל יִשְׂרָאֵל), and all of them will be prepared through him for the redemption (וְכֻלָּם יוּכְנוּ עַל יָדוֹ לַגְּאֻלָּה).

And until now I have informed you the general principles of the matter (וְעַד עַתָּה הוֹדַעְתִּיךָ כְּלַל הַדְּבָרִים), upon which all the events occurred (שֶׁעַל פִּיהֶם קָרוּ כָּל הַמִּקְרִים), from the sin of Adam until the end of the world (מֵחֵטְא אָדָם וְעַד סוֹף הָעוֹלָם), for according to the actions (כִּי לְפִי הַמַּעֲשִׂים), so did the holiness go out from under the Sitra achra (כֵּן יָצְאָה יוֹתֵר הַקְּדֻשָּׁה מִתַּחַת הַסִּ״א), and drew nearer to the complete Tikkun (וְנִתְקָרְבָה אֶל הַתִּקּוּן הַשָּׁלֵם), or entered deeper within the Sitra achra (אוֹ נִכְנְסָה בְּתוֹךְ הַסִּ״א יוֹתֵר), and became further from the Tikkun (וְנִתְרַחֲקוּ מִן הַתִּקּוּן), until it completely goes forth (עַד צֵאתָה לְגַמְרֵי), and things will return to how they were before the sin of Adam HaRishon at the beginning (וְיַחְזְרוּ הַדְּבָרִים כְּקוֹדֶם חֵטְא אָדָם הָרִאשׁוֹן בַּתְּחִלָּה). And from there all the ascents will be made (וּמִשָּׁם יַעֲלוּ כָּל הָעֲלִיּוֹת), which were necessary to ascend (שֶׁהָיוּ צְרִיכִים לַעֲלוֹת), had Adam upheld his commandment (אִלּוּלֵי עָמַד אָדָם בְּמִצְוָתוֹ), until reaching the Tikkun of perfect eternity (עַד הַגִּיעַ אֶל תִּקּוּן הַנֵּצַחִיּוּת הַשָּׁלֵם).