חיצונים (Chitzonim, lit. external ones) are the external husks of evil, also known as קליפות (Klipos), which are in a state of separation from and opposition to קדושה (Kedusha) and receive their vitality by stealing it from holiness through sin.[1][2]
Etymology
The term קליפה (Kelipah) literally means a "peel" or "shell," like the peel of a fruit which protects the fruit but is discarded when one eats it. They are also called סטרא אחרא (Sitra Achra), meaning "the other side," because they are not the side of holiness.[3] Additionally, they are referred to as אלהים אחרים (other gods), with אחרים (acheirim, "other") being a gloss on אחוריים (achoraim, "hinder-part"), because their life-force comes from the "hinder-part" of holiness.[4]
Definition
The world is divided into two sides: the side of holiness (סטרא דקדושה) and the side of impurity (סטרא אחרא), which is the side of קליפה. There is nothing in between; every thought, speech, and action has its source in one of these two realms.
Source of Vitality
While all existence comes from G-d, the חיצונים do not receive vitality from the inner, true desire of the Supernal Will. Instead, their life-force stems from the "external will" (חיצוניות הרצון) of G-d. This is described as coming from the "hinder-part" (אחוריים) of holiness, analogous to a person reluctantly throwing something over his shoulder to an enemy he hates. G-d gives them life only to punish the wicked and reward the righteous who subjugate the סטרא אחרא.[5]
Because the vitality they receive is not their own but is "robbed" or "stolen" from קדושה, they are called "robbers."[6] This occurs when a person sins, causing an admixture of good and evil and siphoning holy vitality to the קליפות.[7] The small amount of light and life they absorb is in a state of actual exile within them, which is an aspect of the esoteric doctrine of the exile of the שכינה (Shechinah).[8]
Nature and Characteristics
The core flaw of the חיצונים is their separation from Hashem.Cite error: Invalid <ref> tag; refs with no name must have content They are called "death" (מות) because they are devoid of G-dly vitality internally and have no essential existence (קיום עצמי).[9] Their existence is described as an "absence of being" (העדר המציאות), willed by G-d in a negative way as "these are displeasing to Him."[10]
They do not surrender to holiness. On the contrary, they are characterized by arrogance, surging upward and saying, "I am, and there is nothing besides me." For this reason, the Sages state that arrogance is equivalent to idolatry.[11] In the Zohar, they are called "peaks of separation."[12]
The evil inclination endeavors to make a person sin for its own self-interest, as through the sin, the external husks receive additional lifeforce and vitality.[13] After the person sins, the קליפות entice them further and demand judgment against them, seeking to draw them into the "halls of impurity" (היכלות הטומאה) to extract even more vitality.[14]
Types of Klipos
Kabbalah delineates two distinct types of קליפה:
- קליפת נוגה (Kelipat Nogah): Literally "Kelipah that can be illuminated." This category can be uplifted and refined. From קליפת נוגה stem the souls of kosher creatures, the existence of the permissible vegetable and inanimate world, and mundane actions, utterances, and thoughts that contain no forbidden aspect.[15]
- שלש קליפות הטמאות (Shalosh Kelipot Hatmayot): The "three totally impure Klipot." Their only form of reformation is their complete destruction. In the prophecy of Ezekiel, they are called “whirlwind,” “great cloud,” and a “blazing fire.” From these three impure קליפות flow the souls of all non-kosher creatures, the existence of forbidden food, and the vitality for all actions, utterances, and thoughts related to the 365 negative commandments.[16]
Teachings of the Rebbeim
The Alter Rebbe
In Tanya, the Alter Rebbe explains that the חיצונים are called "other gods" (אלהים אחרים) because their nurture is not from the "Countenance" (פנים), which represents the inner Supernal Will, but from the "hinder-part" (אחוריים). The light they receive is in a state of exile within them, and they do not surrender to G-d's holiness. This is the essence of idolatry: considering oneself a separate entity from G-d.[17] The existence of anything not aligned with Hashem is not called "opposition" but "the other side," as its core flaw is simply being separate from the realm of קדושה.[18]
References
- ↑ Sefer HaMa’amarim 5717
- ↑ Sefer HaMa’amarim 5712
- ↑ Tanya, Ch. 6.
- ↑ Lessons in Tanya, Ch. 22.
- ↑ Lessons in Tanya, Ch. 22.
- ↑ Sefer HaMa’amarim 5717
- ↑ Sefer HaMa’amarim 5712
- ↑ Lessons in Tanya, Ch. 22.
- ↑ Sefer HaMa’amarim 5717
- ↑ Sefer HaMa’amarim 5712
- ↑ Lessons in Tanya, Ch. 22.
- ↑ Lessons in Tanya, Ch. 22.
- ↑ Sefer HaMa’amarim 5712
- ↑ Sefer HaMa’amarim 5717
- ↑ Kelipot and Sitra Achra
- ↑ Kelipot and Sitra Achra
- ↑ Lessons in Tanya, Ch. 22.
- ↑ Tanya, Ch. 6.