03/08/2025
In Lurian Kabalistic Cosmology (originated in the teachings of Rabbi Isaac Luria,
16th century, Safed, Israel) kliphoth are metaphorical "shells" surrounding holiness, they are spiritual obstacles that receive their existence from the Creator only externally, rather than internally.
Divinity in Judaism connotes the revelation of the true oneness of God, while the “shells” conceal holiness, like a shell that conceals the inner fruit. Qliphoth, therefore, are synonymous with idolatry, the root of impurity, in attributing a false dualism between the divine and Sitra Ahra, the realm or dimension opposite to holiness. The qliphots emerge in the seder (the chain descent of the spiritual worlds or “Olamot”, between the Creator and creation) hishtalshelus (Chain of Being) through Tzimtzum (the Creator contraction of Ain Sof Ohr) as part of the purpose of creation. The qliphoth belong to the fourth world or Olam ha-Assiah, the world of shares, this is the world of the crusts, the seashells or wraps (emanations-waste or garbage) (Olam ha-Qliphoth), evil corresponds to the material or earthly world, this world is born of the impure elements of the other worlds: Beriah and Yetsira, these qliphots are called "Evil Hosts". These negative emanations, divided into ten classes with their corresponding address, have ten degrees like the sephiroth but vice versa, meaning that as they descend in grade, their darkness and impurity increases. The first two are the absence of organization and visibly, the third is the edge or precipice of darkness. The following seven are occupied by those demons who represent the incarnation of human vices and torture, their prince is Samael, the angel of intoxication and death; his wife is the demon Lilith, AshTH Znunim (Ishet Zenunim), attached to these two figures is a beast, what forms the false trinity.
However, there are also positive or beneficial properties in this, as the "shell" protects the fruit by preventing the divine flow from dissipating. Kabbalah distinguishes between two kingdoms in qliphoth, the middle one and the completely impure. His four "concentric" terms are derived from the vision of Ezekiel (1:4): "And I looked, and, behold, a whirlwind coming from the north, a great cloud, and fire engulfed, and a brightness encircled it..." ”. The three impure qliphoth (Tamei "impure") .
These beings represent the confusion of that great power that, as Khokhma, comes out at the beginning of the first three terms, the middle "Qlippah brilliant" (Nogah "shine) is read in the
fourth term, mediating as the first covering that directly surrounds holiness and is capable of sublimation. In the medieval and Lurian Kabbalah, the deity is exiled in the qlippah of the previous catastrophe in Creation (according to this interpretation there were three creations of sephiroth, of which the first "creation" or emanation of ten qliphoth was so weak that it could not contain the force or the power of Ain Sof Gemesis 36:31 "the 8 kings of Edom" motivating the seven lower emanations to break, these emanations were replaced by new ones that were also broken, which, animated by the remnants of God's creative power, remained cracked like shells, which created a conflict to the last emanation of sephiroth, especially the lower seven), this caused the “sparks of holiness” to be exiled in the qliphoth, the Jewish observation of objects to change mundane “nogah,” while the three impure qliphoth rise indirectly through negative prohibitions.
Repentance for love retrospectively turns sin into virtue, darkness into light. to give the life energy of Creation to the processes of Binah. As we have mentioned before, in Kabbalah, the qliphah represents the unbalanced force of a particular sephirah or divine attribute; Khokhma or “Wisdom” is the sephirah related to the creative and subjective energy, the phalic force that acts upon Binah, the Great Mother, the recipient of this energy and giver in shape. If Khokhma is not balanced with Binah's strength remains a proud and unrestricted energy, too stubborn to be bound by the mother's matrix, reluctant to "bow before man" and take material form, as described in Islamic tradition with regard to Satan which we have mentioned before, therefore, Khokhma becomes Ghaghiel (Chaigidiel), the force that hinders the natural evolution of divine energy flowing to Creation, through pride and selfishness, and is maintained in the world of illusion and lie.
Re-enactment of a Dibuk called Astaroth mounted.
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