The Tikkun of the Internalities and Externalities

תִּיקּוּן הַפְּנִימִיּוּת וְהַחִיצוֹנִיּוּת

And behold, I must now inform you of great secrets concerning Yosef and his sale, and the ten Martyrs (וְהִנְנִי צָרִיךְ לְהוֹדִיעֲךָ עַתָּה סוֹדוֹת גְּדוֹלִים בְּעִנְיַן יוֹסֵף וּמְכִירָתוֹ, וְהַהֲרוּגֵי מַלְכוּת), and understand this very deeply (וְהָבֵן מְאֹד). Know that since the sin of Adam HaRishon (דַּע כִּי מֵאָז חֵטְא אָדָם הָרִאשׁוֹן), matters have proceeded in the world along a path through which all the damage that came from his sin would be rectified (הִתְהַלְּכוּ הַדְּבָרִים בָּעוֹלָם בְּדֶרֶךְ שֶׁבּוֹ יִהְיוּ נִתְקָנִים כָּל הַקִּלְקוּלִים אֲשֶׁר נִמְשְׁכוּ מֵחֶטְאוֹ). And behold, from the beginning the Tikkun was prepared through the secret of the two Mashiachs (וְהִנֵּה מֵאָז הוּכַן הַתִּקּוּן בְּסוֹד שְׁנֵי הַמְּשִׁיחִים).

And the explanation of the matter is this: that the Tree of Life and the Tree of Knowledge are the secret of the Internalities and the Externalities (וּפֵרוּשׁ הָעִנְיָן – כִּי עֵץ הַחַיִּים וְעֵץ הַדַּעַת הֵם סוֹד הַפְּנִימִיּוּת וְהַחִיצוֹנִיּוּת), which were meant to join in a great union (שֶׁהָיוּ צְרִיכִין לְהִתְחַבֵּר בְּחִבּוּר גָּדוֹל). When the Externalities would be fully complete, it would be fit to join with the Internalities (כְּשֶׁיִּהְיֶה הַחִיצוֹנִיּוּת שָׁלֵם לְגַמְרֵי, רָאוּי לְהִתְחַבֵּר עִם הַפְּנִימִיּוּת), and this is by removing the evil from this Tree of Knowledge (וְזֶה בְּהֲסָרַת הָרַע שֶׁבְּעֵץ הַדַּעַת הַזֶּה), which is the Sitra achra that draws from it (שֶׁהוּא הַסִּטְרָא אַחֲרָא הַיוֹנֶקֶת מִמֶּנּוּ), and which would not have existed had Adam not sinned (שֶׁהָיְתָה סָרָה אִם לֹא הָיָה אָדָם חוֹטֵא).

Then his body and soul would have united together (וְאָז גּוּפוֹ וְנִשְׁמָתוֹ גַּם כֵּן מִתְחַבְּרִים זֶה בָּזֶה), to draw eternal light of holiness (לִינֹק אוֹר הַקְּדֻשָּׁה לָנֶצַח). But since he sinned, the Externalities became damaged (וְכֵיוָן שֶׁחָטָא, הִנֵּה נִפְגַּם הַחִיצוֹנִיּוּת), evil took dominion over it (שֶׁשָּׁלַט עָלָיו הָרַע), and his body became corrupted (וְאָז גּוּפוֹ נֶעְכָּר), and he needed to die (וְהוּא צָרִיךְ לָמוּת), through which Tikkun would be found for him (שֶׁבָּזֶה נִמְצָא הַתִּקּוּן שֶׁיִּמָּצֵא לוֹ), until he would return and be rebuilt (עַד שׁוּבוֹ לְהִבָּנוֹת), and reunite with the soul for eternal life (וְלְהִתְחַבֵּר עִם הַנְּשָׁמָה לְחַיִּים נְצָחִיִּים). And truly, the one damaged was the Tree of Knowledge (וְהַנִּפְגָּם בֶּאֱמֶת הוּא עֵץ הַדַּעַת), and it is that which requires Tikkun until the Tree of Life can reunite with it as before (וְהוּא הַצָּרִיךְ לְהִתְקַן עַד שֶׁיּוּכַל לְהִתְחַבֵּר בּוֹ עֵץ הַחַיִּים כְּבָרִאשׁוֹנָה).

So there are two needing Tikkun: one-the Externalities, that it be fit to receive the Internalities (וְנִמְצָא בְּכָאן שְׁנַיִם צְרִיכִין תִּקּוּן: אֶחָד – הַחִיצוֹנִיּוּת – שֶׁיּוּכַל לְהִתְחַבֵּר בּוֹ הַפְּנִימִיּוּת), and one-the Internalities, that it should reunite with the Externalities (וְאֶחָד – הַפְּנִימִיּוּת – שֶׁיִּתְחַבֵּר בַּחִיצוֹנִיּוּת). And in the secret of the Externalities are repaired all matters of exile and redemption (וּבְסוֹד הַחִיצוֹנִיּוּת נִתְקָנִים כָּל עִנְיָנֵי הַגָּלוּת כֻּלָּם וּגְאֻלָּתָם), whose perfection is the union of the Internalities with the Externalitiesp1-23 (שֶׁשְׁלֵמוּתָהּ הִיא חִבּוּר הַפְּנִימִיּוּת בַּחִיצוֹנִיּוּת).

And this is the matter of the two Meshichim (וְזֶה עִנְיָן שְׁנֵי הַמְּשִׁיחִים), for Mashiach ben Yosef is in the secret of the left (כִּי מָשִׁיחַ בֶּן יוֹסֵף הוּא בְּסוֹד הַשְּׂמֹאל), and he is in the secret of the Externalities, which requires all these Tikkunim (וְהוּא בְּסוֹד הַחִיצוֹנִיּוּת הַצָּרִיךְ לְכָל הַתִּקּוּנִים הָאֵלֶּה). And Mashiach ben David is in the secret of the right (וּמָשִׁיחַ בֶּן דָּוִד הוּא בְּסוֹד הַיָּמִין), who must be united with him for the complete redemption (הַצָּרִיךְ שֶׁיִּהְיֶה מִתְחַבֵּר אֵלָיו, וְהַגְּאֻלָּה שְׁלֵמָה). And this is the secret of: “And his rest shall be glory” (Isaiah 11:10) (וְזֶהוּ סוֹד: "וְהָיְתָה מְנֻחָתוֹ כָּבוֹד). And when the time arrived to enter the depth of the beam, into these Tikkunim (וּבְהַגִּיעַ עֵת לְהִכָּנֵס בְּעוֹבִיָּהּ שֶׁל קוֹרָה בָּאֵלֶּה הַתִּקּוּנִים), that is in Ya'akov, who is the choicest of the Patriarchs and the likeness of the beauty of Adam (וְהַיְנוּ בְּיַעֲקֹב שֶׁהוּא בְּחִיר שֶׁבָּאֲבוֹת וּמֵעֵין שׁוּפְרֵיהּ דְּאָדָם), from there onward the matter of these two Meshichim begins to unfold (מִשָּׁם וָהָלְאָה נִמְצָא עִנְיָן שְׁנֵי הַמְּשִׁיחִים הָאֵלֶּה הוֹלֵךְ וּמִזְדַּמֵּן).

For he took two wives, Leah and Rachel (וְזֶה כִּי הוּא לָקַח שְׁתֵּי נָשִׁים לֵאָה וְרָחֵל), and their secret is the Internalities and Externalities of the Shekhinah (וְסוֹדָם פְּנִימִיּוּת וְחִיצוֹנִיּוּת הַשְּׁכִינָה).p1-24 And from Leah, Mashiach ben David was meant to emerge to rectify the Internalities (וּמִלֵּאָה הָיָה צָרִיךְ לָצֵאת מָשִׁיחַ בֶּן דָּוִד לְתִיקּוּן הַפְּנִימִיּוּת), and from Rachel, Mashiach ben Yosef to rectify the Externalities (וּמֵרָחֵל מָשִׁיחַ בֶּן יוֹסֵף לְתִיקּוּן הַחִיצוֹנִיּוּת).

And you have already heard that the essential corruption was in the Externalities (וְכְבָר שָׁמַעְתָּ שֶׁהַקִּלְקוּל הָעַצְמִי הָיָה בַּחִיצוֹנִיּוּת), and therefore from there extended all the damages that came afterward in all matters (וְלָכֵן מִכָּאן נִמְשְׁכוּ כָּל הַקִּלְקוּלִים שֶׁבָּאוּ אַחַר כֵּן בְּכָל הָעִנְיָנִים). And in Kayin this matter begins (וּבְקַיִן בּוֹ מַתְחִיל עִנְיָן זֶה), for he is the secret of Gevurot (כִּי הוּא סוֹד הַגְּבוּרוֹת), and Hevel is the secret of Chassadim (וְהֶבֶל סוֹד הַחֲסָדִים). And thus they themselves are aspects of Internalities and Externalities (וְנִמְצָא שֶׁהֵם עַצְמָם בְּחִינוֹת פְּנִימִיּוּת וְחִיצוֹנִיּוּת). And in Kayin emerged the pollution of the serpent (וּבְקַיִן יָצְאָה זוֹהֲמַת הַנָּחָשׁ), which was cast into this Externalities (שֶׁהוּטְלָה בַּחִיצוֹנִיּוּת הַזֶּה), which is the secret of the body that became garments of skin (שֶׁהוּא סוֹד הַגּוּף שֶׁנֶּעֱשָׂה כְּתֹנוֹת עוֹר), and there too things were corrupted (וְשָׁם גַּם כֵּן נִתְקַלְקְלוּ הַדְּבָרִים). And the unfolding of the matter reaches until Yosef (וְהִתְפַּשְּׁטוּת הַדָּבָר עַד יוֹסֵף), to whom this aspect was given-the role of Mashiach ben Yosef to rectify (שֶׁלּוֹ נִתְּנָה בְּחִינָה זוֹ שֶׁל מָשִׁיחַ בֶּן יוֹסֵף לְתַקֵּן), as mentioned above (כְּנַ״ל); and to Yehudah, the aspect of Mashiach ben David (וּלִיהוּדָה בְּחִינַת מָשִׁיחַ בֶּן דָּוִד). And they are both kings, in the secret of (Psalms 48:5) “For behold, the kings assembled” (וְהֵם שְׁנֵיהֶם מְלָכִים בְּסוֹד: "כִּי הִנֵּה הַמְּלָכִים נוֹעֲדוּ), as explained in the Midrash (וּכְמוֹ שֶׁמְּבוֹאָר בַּמִּדְרָשׁ).

And understand also that Mashiach ben David is in Tiferet (וְתָבִין גַּם כֵּן שֶׁמָּשִׁיחַ בֶּן דָּוִד הוּא בִּתְפֶאֶרֶת), and he is the male, in the secret of the Internalities, standing opposite Leah (וְהוּא הַזָּכָר בְּסוֹד הַפְּנִימִיּוּת הָעוֹמֵד לְנֶגֶד לֵאָה). And Mashiach ben Yosef is in Yesod, in the secret of the Externalities, standing opposite Rachel (וּמָשִׁיחַ בֶּן יוֹסֵף בְּיְסוֹד, בְּסוֹד הַחִיצוֹנִיּוּת הָעוֹמֵד לְנֶגֶד רָחֵל). And it has already been explained elsewhere this matter of Leah (וְכְבָר נִתְבָּאֵר בְּמָקוֹם אַחֵר עִנְיָן זֶה שֶׁל לֵאָה), how she is the Internalities of the female (אֵיךְ שֶׁהִיא פְּנִימִיּוּת הַנּוּקְבָּא), and yet she is no more than the back of Imma that fell (וְהֲלֹא אֵינָהּ אֶלָּא אֲחוֹרֵי אִמָּא שֶׁנָּפְלוּ).

For both matters are true (כִּי שְׁנֵי הַדְּבָרִים אֱמֶת), and many Derashot have been said regarding Leah (וְהַרְבֵּה דְּרוּשִׁים נֶאֱמְרוּ בְּעִנְיָן לֵאָה), according to her many aspects (לְפִי הַבְּחִינוֹת הַשּׁוֹנוֹת שֶׁבָּהּ), and this is not the place to elaborate (וְאֵין כָּאן מָקוֹם לְהַאֲרִיךְ בָּזֶה).p1-25