[Hebrew: Sefer hadrat melech]

(Sign 29) Aharei Mot, page 62b: "For these are the deeds of the land." As elaborated in Etz Chaim, page 103:

Set your eyes on what is written in Aharei Mot, page 62b, regarding the two goats of Yom Kippur. The secret is that the "Glowing Shell" Klipat Nogah is half good and half evil, and it stands between holiness and the profane. When a person violates a negative commandment, God forbid, he gives power to the five evil shells of his Evil Inclination, which is the end of the secret of his judgments. Then he becomes entirely evil. Initially, he had no Evil Inclination, only judgments that were not yet rectified. But now that he is attached to the three evil shells, he becomes evil. This is the reason for the nullification of one who violates a negative commandment. Behold, in the Zohar on Leviticus, the "scapegoat" Sa'ir Azazel is discussed. We give it to the "Other Side" Sitra Achra so that it receives its flow and life from the good within that goat. For without this, they are dead. This is a great bribe to them, as they receive their life through the scapegoat, especially when it is given with our consent as a complete gift without effort. Then Israel confesses their sins upon the head of the goat. Through the power of repentance Teshuvah, which is the "World to Come," the portion of the first-born is clarified, and the good within him is separated from the evil. For it is possible for him to return to how he was before the sin when they were mixed together. Through the sin, the evil became coarse and prevailed. Now, through repentance, that good portion returns to its place and returns to holiness. This is the definition of "Repentance" Returning. Then they are clothed in the help and are not involved with the Glowing Shell. However, the complete evil within it, which is already finished, remains attached to that goat and goes to the total shells. The good within it returns to the supernal holiness and not to the Glowing Shell. This is the reason for the joy of the Accuser Samael, for he sees that he has been rectified and strengthened. He wants to attach himself to it. This is like a person who throws four coins upon his head. This means that initially, when the evil was mixed with the good in the Glowing Shell, it had great life, for it was nourished by the supernal holiness that flowed to that good. This is the "Exile of the Shekhinah" among the nations. But now that the good is separated from the evil, that portion of the goat is no longer nourished by that good, and its loss is great. Even so, for Israel, this separation is a great thing, as it connects with the holy soul of the person. Through this, you will understand what is written in Leviticus, that the light of the Glowing Shell is removed from the opening of the Accuser so he cannot feed from below. You will also understand how "intentional sins become merits." For they are separated through repentance, the good from the evil. Then the good that was there returns to holiness completely. Thus they literally become merits. Regarding the opinion that "intentional sins become like unintentional ones," this means that through repentance, everything returns to being mixed in the Glowing Shell as at first. Then they are called "unintentional" because good and evil are combined. They leave the category of intentional sins, which are completely evil shells. But they do not merit to be completely separated and become merits. These are the words of Rabbi Isaac Luria.

(Sign 30) Parashat Yitro, page 78b: "And in his image he stands, he is the Electrum."

Understand the matter of the Electrum Chashmal, which is the "garment of the Name." The matter is found in the Tikunim, that it is in the Kindness Chesed within us and the Severity Gevurah. As it is written: "those who sow in tears shall reap in joy." This refers to the matter of the Electrum, which comes from the filling of those names. They are there when they are in the state of "good and evil" mentioned in the Tikunim. They are "fillings" because they have eight letters, having a mouth and a tongue, etc., as mentioned in Yitro. These are three names. The tongue is the secret of the Electrum, which is "returning and running." It is known that this is the aspect of the "World of Action." Therefore, these lights emerge from between them.

Hadrat Melech

Between them, there are 22 lights for the days of the week. They join with this, and this is the secret of the "filling" which is in the central pillar Tiferet, totaling the numerical value of Chashmal (378). Although it is known that the Electrum is a garment, it is of Binah Understanding. It is an addition to the wings. This is how it will be. It covers the seven lower attributes of the world of Action, which is called Chashmal. For certainly the "garment of skin" is what becomes a garment for the lower attributes. From there is also the aspect of the lower attributes of the world of Emanation. This garment for the lower attributes is a garment within a garment, and it separates between them and the Glowing Shell. It is found in the four worlds of Action, Formation, and Creation. Understand that the Electrum is inside the Glowing Shell. It is from a place where higher lights are clothed than what they naturally have. This is why sometimes the Electrum is said to be from the Glowing Shell, and sometimes from the fifth or sixth level. Know that on the Sabbath, all the worlds ascend above their place and are clothed in higher lights than they normally have. Thus, everything is in an aspect of "merit" from all the aspects in all the worlds. They have an "Extra Soul" Nefesh Yeteirah on the Sabbath. For the vessels themselves, which are the body of the world, ascend and take lights from there, which are a higher aspect of the soul than what they had during the week. It turns out that the Glowing Shell, which contains the aspect of the good of the vessels, ascends then and takes an "Extra Soul" from above. Then the person, who is comprised of the Soul, Spirit, and lowest Soul, also has his soul—which is Ye-S-S and Ye-S-L as mentioned—ascend and become clothed in a higher soul than the weekday soul. In this way, all the parts acquire an "Extra Soul" relative to their level. This is the matter of the "Extra Soul" in the sense of ascending from its place. Therefore, he concludes that in the Afternoon Prayer Mincha, there is an addition to the Soul, Spirit, and lower Soul. For that attribute which ascended from its place must also ascend. And what will provide the person with an addition? The order of ascent is from the bottom up. Also, at the time of receiving the Sabbath, the Glowing Shell itself ascends as the soul of the person, providing the "Extra Soul." Afterward, on the night of the Sabbath, all aspects of the soul ascend. Then the person receives the "Extra Soul" of the Spirit, etc., until the Musaf prayer, when even the vessel of the Keter Crown ascends from its place to the "Addition." This is the ascent of the lower attributes until the Infinite Ein Sof. Then they are enlightened by the Crown. Therefore, at that time, the Crown must ascend. Then the addition of the Musaf prayer is drawn from under the Crown to the person during Musaf. These are the words of the Ramaz. See also what Rabbi Isaac Luria wrote on this.

(Sign 31) Vayakhel, page 201: "In the body there are two members." As written in Etz Chaim, page 129:

It is found in Parashat Yitro and in the "Secret of Secrets" (page 147) and in Shelach Lecha (page 150) that the external parts are three sections: flesh, and within it the veins, and within them the bones. The soul is within the bones, as it says "all my bones shall say." For that is the most internal vessel of all. The skin is the "curtains of goats" which are the shells. These are the firmaments of the "Other Side" which is called evil. Within it is the light which is called "skin." Also, the ingredients of the Incense: the three shells are the eleven ingredients of the incense. The nineteen holy firmaments are the "skin" that is upon the Supernal Adam in that world. There is the interiority of the vessels. These are within the three external parts, etc. Regarding the action of speech, this is in the externality and this is in the interiority. These are twelve internal organs that include the eighteen internal things. Mention is made in the Tikunim (page 132) and in the last eight Tikunim (page 139) in the name of the Zohar until they were refined, those twelve internal organs mentioned in Vayakhel 201. These are the heart, brain, liver, and his tongue in the Kingship, etc. There are vessels for each of these, external, internal, and most internal. For the thickness of the vessel is divided into two, and in the interiority the soul or the spirit is clothed, etc. In Parashat Behar Sinai (page 109), it says that the garments are from the body. Flesh and skin are from the body. But the souls of Israel are the limbs of the vessels, which are the essence of everything, and they are the internal spirit and souls.

(Sign 32) Terumah, page 167: "Light at first, then water," etc.
As written in Etz Chaim, page 141:

Behold, the foundation of the drop of semen is comprised of the names A-H-V-H and B-N. Behold, the aspect of the drop itself of the male, which is the aspect of the "death of the fetus" referring to the unformed state, comes only from the name of the Yods alone, which is the aspect of the Foundation. The life of the male and female is included in the drop. And to establish it as a vessel from the blood... the aspect of the Foundation in general. However...