[Hebrew: Sefer hadrat melech]

Those who join with them and become like them. As mentioned in the Holy Zohar on Parashat Naso, Metzora, and Kedoshim, 325 sparks emerged. Also in Parashat Balak 209, these are for the moon. All of them are the "chains of the neck" original: קסוסר דעמוני, a Zoharic term for types of spiritual bonds or judgments belonging to the "Old Man of Sanburah." These spread through the four corners of Binah Understanding. This is their ascent. This is the secret in the Idra Rabba 132a: "the eagle looks at the nest." In the beginning, there were ten Sefirot of light, and they were all chains of judgment from the nine sparks. When the five letters Aleph referring to the five kindnesses joined them, they became 100 holy names. Then they were more clarified than before. They were sweetened and rectified. These five judgments became five times four, which is 100. These are 325 sparks. This is called "weak judgment." For there are four aspects of the name of G-d and the rest of the letters are Judgment. Therefore, it is a "weak judgment." This is the secret of the "nest" and the "pregnancy." This explains what is written in Parashat Tazria regarding the terms "youth" Na'ar and "maiden" Na'arah. The word Na'ar has the numerical value of 320 sparks before they are sweetened. However, Na'arah with the additional letter Heh has the numerical value of 325, which is after they were sweetened by the five "kindnesses" found in Binah. They were sweetened by the five Alephs, the first of which is Binah. This is the aspect of "light" mentioned in Tikunim page 16. This is called Na'arah because it has the aspect of 325 sweetened and rectified judgments. Thus, she can receive the union of the male. Before they were sweetened, this was not possible. This is the secret of "as long as she has not received the male, she is called a youth."

(Sign 22) Mishpatim 97b, "In his betrayal of her," while the precious garment is still upon him, Etz Chaim 77b

Know that it is impossible for a person to leave a remainder except through the soul he gives into the female. In truth, the soul of the child begins to exist from when he leaves some beginning to remain in the body. At that beginning, his foundation of male and female, the drop of seed is the material. This is drawn from the male's portion and the female's portion with him. It draws into its body a bit of spirituality from his soul and her soul with him, as is known to the scholars of nature. These are the "lights of the waiting." Through this, the clarifications of the ten Sefirot are sorted bit by bit. Through their eating, the material of the fetus is increased. Also, the soul sorts the clarifications of a small soul. They begin to be sorted from the "broken vessels" and from the sparks and from the lights of the soul bit by bit. In truth, the drop of the male is drawn from the "material" of the male, and the spirituality there is from his soul itself. Similarly, in the drop of the female, there is the material of the female herself and the spirituality of her soul there. Now, the soul is the aspect of the "breath" of the Sefirot. From there, he gives some of that breath into the drop. Now, because he waited for the "waiting light," the clarifications of the fetus himself were made. There are two drops, male and female, with two sparks belonging to the parents themselves. According to those sparks mentioned of the parents, so too, in that likeness, the drops of the child's soul are clarified along with the vessels. That is to say, if they performed a commandment that depends on the eye, they draw clarifications of the soul that depend on the eye, and so on. Let us return to the matter: those sparks that were drawn from the father and mother into these drops—from those sparks, a "garment" for the child's soul is made. This is the secret of "in his betrayal of her" as mentioned in Mishpatim. The drops themselves become the internal material of the fetus's body. For into these drops, the child's soul enters to animate and clarify its vessels. This is the reason for the commandment "Honor your father and your mother." See Sign 3.

(Sign 23) Vayakhel 208 and 229, "At first," etc. Etz Chaim page 86 expands the explanation

Behold, before Adam the First sinned, all the worlds were clarified and rectified. The Kelipot shells/husks of evil did not suckle except for a very small amount, just enough to sustain them. If Adam had not sinned, they would have been completely clarified, and "death would be swallowed up forever." This happened because they had "garments of light" original: כתנות חור, spelled with an Aleph, meaning light. The clarifications of Zeir Anpin, which are of 280 types, are clothed within the three vessels of Zeir Anpin. From there, they spread within the three vessels of Tevunah Reason/Understanding

which is called "Man" as is known. This is the portion given to him by his mother, the Shekhinah. This is the secret of "a fetus is the thigh of its mother." This is the inner part of the 280 sparks. The "skin" of Tevunah did not enter the interior. Rather, it remained on the outside as a garment upon the skin called the "garment of Zeir Anpin." This is what is called "garments of light" spelled with an Aleph. These were the "backwards parts" of the upper garden, which is Tevunah. These were the second "backwards parts" which are "skin." In the body, these are the external parts. The skin is called "the whiteness of the teeth." Afterwards, there were the "backwards parts" of the lower garden, which is the Nukva the female persona. They were suckling according to the order of the worlds. At first, the Kingdom was in the place of Tevunah. Afterwards, Tevunah descended to the place of the Kingdom. This skin of Tevunah is called a "covering" and is like the "wings of eagles," for the "eagle" is the Upper Mother. This is the secret: "As an eagle stirs up its nest, flutters over its young." When the Kelipot wanted to take hold of Zeir Anpin, they could not, because they only had the skin of Tevunah. All these "externals" are the aspect of "skin." This is the aspect of the "skin" in the Kelipat Nogah the translucent shell in every world. When Adam sinned, these "externals" were removed, and this is the secret of their suckling alone. This is also why the skin of Tevunah was removed, and they remained "vessels and bones, naked." The externals took from them, and the skin became "skin and flesh" original: ט"ור, referring to the mixture of good and evil. The matter is that the garment Adam had was from the aspect of the "smallness of nursing," which is called "Metatron." This is the secret of the "splitting of the Reed Sea" and the "darkening of the clouds." This is from the holiness of the "smallness." This whole portion of "smallness" is called the "Covering of Moses." This is the "garment of skin" of the name Havayah. Through the sin, the "externals" suckled from it, and it became "skin and flesh." This is the secret in Vayakhel 210: "covering" equals "angel of death." For in the thought to do evil, it is like the union of the Yesod of the "externals" with the skin of the "head." From there, they took hold and suckled from him. This is the matter of the "death of the soul."

Rule

Of the world: Whenever the light of Zeir Anpin is in the secret of "nursing," he is clothed in "garments of skin" from the "covering." This is "night." Therefore, the "externals" suckle from him at night. In the morning, the light returns to its place. Therefore, we bless "He who clothes the naked" in the morning. In truth, Adam was originally guarded so that the "separate kingdoms" would not be separated. For if they suckled from there, their suckling would be very great, G-d forbid. Therefore, they are separated from the holiness.

(Sign 24) Va'era 2:7 in the Tosafot: "Two judges of mercy," Etz Chaim 116

Know that the matter of the "Tree of Knowledge of Good and Evil" in its totality is mixed with the Kelipot. However, its essence is the Kelipat Nogah the translucent shell, which is "skin." This is called the "heart of the King," which turns, as mentioned in Tikun 65, page 120. You already know that this shell includes everything. There is a Kelipat Nogah corresponding to Binah, and there it is "good and not evil." The good is extracted and turned from Judgment to Mercy. The Nogah corresponding to the Kingdom is mostly evil, and it turns from Mercy to Judgment. This is hinted at in the Tosafot of Parashat Va'era, that it turns from Judgment to Mercy.

(Sign 25) Chukat end of page 180, "Because all judgments," etc. Etz Chaim 117b

Know that the absolute evil that is sorted and has no good in it at all consists of the three "external shells." But the internal Kelipat Nogah, which is the fourth, was not completely sorted. Therefore, it remained as a "small waste." It is being clarified bit by bit and becomes an actual body. For there are "broken vessels" that return to life. The good is clarified and becomes the worlds of Atzilut, Beriah, Yetzirah, and Asiyah. But there is an aspect of good that is very secret, from the "Ancient One" of Atzilut until the "End" of Asiyah. The Nogah in all the worlds is what has not been clarified yet. This is the essence of the "souls" mentioned in Mishpatim page 12. For the soul clings to the garment of the Yesod. That is the "heavenly world." It occupies itself with the souls. When it departs, it no longer occupies itself. When they unite on the night of Sabbath, there is a "clinging of Nogah." That which clings from this to become the "addition of the Sabbath" is good.