Qliphoth

Part of a series on
Kabbalah
Concepts Ein Sof Tzimtzum Ohr Ayin and Yesh Sephirot Four Worlds Seder hishtalshelut Tree of Life Merkavah Jewish angelic hierarchy Shekhinah Partzufim Qliphoth Tohu and Tikun Sparks of holiness Messianic rectification Gilgul Kabbalistic astrology Gematria Notarikon Temurah Names of God in Judaism Shemhamphorasch Tzadik Tzadikim Nistarim Anthropomorphism in Kabbalah Panentheism
History Pre-Kabbalistic Jewish mysticism Tannaim Heichalot Sefer Yetzirah Chassidei Ashkenaz Medieval Bahir Toledano tradition Prophetic Kabbalah Zohar Kabbalistic commentaries on the Bible Mainstream displacement of rationalism with Kabbalah Renaissance Selective influence on Western thought Mysticism after Spanish expulsion Mystics of 16th-century Safed Cordoveran Kabbalah Lurianic Kabbalah Maharal's thought Popular Kabbalistic Mussar Early modern Baal Shem-Nistarim Sabbatean mystical heresies Emden–Eybeschutz controversy Immigration to the Land of Israel Traditional Oriental Kabbalists Beit El Synagogue Eastern European Judaism Hasidic Judaism / philosophy Lithuanian Jews Hasidic-Mitnagdic schism Modern Hasidic dynasties Mysticism in religious Zionism Academic interest in Jewish mysticism Non-Orthodox interest in Jewish mysticism
Practices Torah study Mystical exegesis Mitzvot Minhag Customary immersion in mikveh Meditation Kavanot Teshuvah Deveikut Prayer Nusach Tikkun Chatzot Tikkun Leil Shavuot Pilgrimage to Tzadik Pilgrimage to holy grave Lag BaOmer at Meron Asceticism Practical Kabbalah
People 100s Four Who Entered the Pardes Simeon bar Yochai 1100s Isaac the Blind Azriel 1200s Nahmanides Abraham Abulafia Joseph ben Abraham Gikatilla Moses de Leon Menahem Recanati 1300s Bahya ben Asher 1400s 1500s Meir ibn Gabbai Joseph Karo Shlomo Alkabetz Moshe Alshich Moshe Cordovero Isaac Luria Chaim Vital Judah Loew ben Bezalel 1600s Isaiah Horowitz Abraham Azulai 1700s Chaim ibn Attar Baal Shem Tov Dov Ber of Mezeritch Moshe Chaim Luzzatto Shalom Sharabi Vilna Gaon Chaim Joseph David Azulai Nathan Adler Schneur Zalman of Liadi Chaim Volozhin 1800s Nachman of Breslov Ben Ish Chai Shlomo Eliyashiv 1900s Abraham Isaac Kook Yehuda Ashlag Baba Sali Menachem Mendel Schneerson
Role History Torah Tanakh Prophecy Ruach HaKodesh Pardes exegesis Talmudical hermeneutics Midrash Jewish comentaries on the Bible Oral Torah Eras of Rabbinic Judaism Generational descent in Halacha Generational ascent in Kabbalah Rabbinic literature Talmudic theology Halakha Aggadah Hakira Classic Mussar literature Ashkenazi Judaism Sephardi Judaism Modern Jewish philosophies Jewish studies Topics God in Judaism Divine transcendence Divine immanence Free will Divine providence Kabbalistic reasons for the 613 Mitzvot Jewish principles of faith Jewish eschatology Primary texts

The Qliphoth/Qlippoth/Qelippot or Kelipot (Heb. קְלִיפּוֹת, the different English spellings are used in the alternative Cabalistic traditions^[1] of Hermetic Qabalah and Jewish Kabbalah respectively), literally "Peels", "Shells" or "Husks" (from singular: קְלִיפָה Qliphah/Kelipah "Husk"),^[2] are the representation of evil or impure spiritual forces in Jewish mysticism, the polar opposites of the holy Sephirot.^[3] The realm of evil is also termed "Sitra Achra/Ahra" (Aramaic סטרא אחרא, the "Other Side" opposite holiness) in Kabbalah texts.

In Jewish Kabbalah

The Sephirot in Jewish Kabbalah
	Category:Sephirot

In Jewish Kabbalistic cosmology, the Kelipot are metaphorical "shells" surrounding holiness. They are spiritual obstacles receiving their existence from God only in an external, rather than internal manner. Divinity in Judaism connotes revelation of God's true unity, while the shells conceal holiness, as a peel conceals the fruit within. They are therefore synonymous with idolatry, the root of impurity through ascribing false dualism in the Divine, and with the Sitra Achra (סטרא אחרא "Other Side"), the perceived realm opposite to holiness. They emerge in the descending Seder hishtalshelus (Chain of Being) through Tzimtzum (contraction of the Divine Ohr), as part of the purpose of Creation. In this they also have beneficial properties, as peel protects the fruit, restraining the Divine flow from being dissipated. Kabbalah distinguishes between two realms in Kelipot, the completely impure and the intermediate.

Their four "concentric" terms are derived from Ezekiel's vision (1:4), "And I looked and behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it..."^[4] The "Three Impure Kelipot" (completely Tamei "impure") are read in the first three terms, the intermediate "Shining Kelipah" (Nogah "brightness") is read in the fourth term, mediating as the first covering directly surrounding holiness, and capable of sublimation. In medieval Kabbalah, the Shekhinah is separated in Creation from the Sephirot by man's sin, while in Lurianic Kabbalah Divinity is exiled in the Kelipot from prior initial Catastrophe in Creation. This causes "Sparks of Holiness" to be exiled in the Kelipot shells, Jewish Observance with physical objects redeeming mundane Nogah, while the Three Completely Impure Kelipot are elevated indirectly through Negative prohibitions. Repentance out of Love retrospectively turns sin into virtue, darkness into light. When all the sparks are freed from the Kelipot, depriving them of their vitality, the Messianic era begins. In Hasidic thought, the kabbalistic scheme of Kelipot is internalised in psychological experience as self-focus, opposite to holy Deveikut self-nullification, underlying its Panentheistic Monistic view of Kelipot as the illusionary self-awareness of Creation.

Hermetic Qabalah magical views

In some non-Jewish Hermetic Qabalah, contact is sought with the Qliphoth unlike in the ethical-mystical Jewish prohibition, as part of its process of human self-knowledge. In contrast, the theurgic Jewish Practical Kabbalah was understood by its practitioners as similar to white magic, accessing only holiness, while the danger in such venture of mixing impure Magic ensured it remained a minor and restricted practice in Jewish history.

Mathers' interpretation

Christian Knorr von Rosenroth's Latin Kabbala denudata (1684) (translated The Kabbalah Unveiled by MacGregor Mathers) equates these forces with the Kings of Edom and also offers the suggestion they are the result of an imbalance towards Gedulah, the Pillar of Mercy or the merciful aspect of God, and have since been destroyed.^[5]

In subsequent Hermetic teachings, the Qliphoth have tended, much like the sephirot, to be interpreted as mystical worlds or entities, and merged with ideas derived from demonology.

In most descriptions, there are seven "habitations" of Hell (Tehom/Sheol, Abaddon, Be'er Shachath (בְּאֵר שַׁחַת, "pit of corruption"), Tit ha-Yaven (טִיט הַיָוֵן, "clinging mud"), Sha'arei Maveth (שַׁעֲרֵ֣י מָוֶת, "gates of death"), Tsalmaveth (צַלמָוֶת, "shadow of death"), and Gehenna), twelve Qliphotic orders of demons, three powers before Satan and twenty-two demons which correspond to the 22 letters of the Hebrew alphabet.

Crowley, Regardie, and Heidrick

According to Aleister Crowley, the three evil forms (before Samael), are said to be Qemetial, Belial, and Othiel.^[6]

According to Israel Regardie, the "qlipothic tree" consists of 10 spheres in opposition to the sephirot on the Tree of Life. These are also referred to as the “evil twins”. They are also the “Evil Demons of Matter and the Shells of the Dead”.^[7]

Bill Heidrick gives his own interpretation on the adverse tree, saying that the spellings are “mostly reconstructions with alternatives. Nonetheless, it is believed that the majority of the above are at least suitable if not perfect”. He also goes on to say that “These names are sometimes called the 'adverse Sephiroth' instead of the Demonic Orders. A. E. Waite makes this later point in his Holy Kabbalah, page 256.”^[8]

The following comes from the Notes on the Demonic Orders (Adverse Sephiroth) in Magical Correspondences by Bill Heidrick.

Thamiel

Thamiel: Duality in God

“Thamiel represents duality whereas Kether represents unity. Thus Thamiel is the division of that which is perfect only in unity. As a demonic order name, the Thamiel were before their 'revolt'. This signifies 'Perfection of God'. These angels sought to become more powerful by adding an Aleph to their name. They then became the 'Duality of God,' an order of the lesser demons. In the lowest state of their 'fall', they become 'the Polluted of God.' The cortex or outer form of the Thamiel is called Cathariel, 'the Broken' or 'Fearful Light of God'.”

Satan: Adversary

To Thamiel, “there are two demons that are attributed to stress the view that the demonic opposite of Kether is duality instead of unity and are Satan and Moloch or Malech”.

Chaigidel

Chaigidel: Confusion of the Power of God

“These are the confusion of that great power which, as Chokmah, goes forth at the beginning to give the vital energy of creation to the processes of Binah. The cortex of the Chaigidel is called Ghogiel, 'Those Who Go Forth into the Place Empty of God'.”

Beelzebub: Lord of the Flies and Adam Belial: Wicker Man

To Chaigidel, “both Satan and Beelzebub are attributed as well as Adam Belial. The name Belial is often used separately as a demonic name.”

Sathariel

Sathariel: Concealment of God

“Even as Binah is the great revealing one who bestows the structure of the Absolute onto the created, its opposite, the Sathariel, conceal the nature of The Perfect. The cortex or outer form of the Sathariel is called the order of Sheireil, 'The Hairy Ones of God'.”

Lucifuge: One Who Flees Light

To Sathariel, Lucifuge “is attributed and is probably a name made up to replace the name Lucifer, 'Light Bearer'”.

Gamchicoth

Gamchicoth: Devourers

“Chesed is the source of bounty both in idea and in substance to the lower forms. Gamchicoth is the order of 'Devourers' who seek to waste the substance and thought of creation. The outer form is the order of Azariel, 'The Binding Ones of God'.”

Astaroth: from the Flood

To Gamchicoth, “Astaroth is attributed. This is the name of the goddess Astarte, the Ishtar of the Babylonians and perhaps also the Isis of the Egyptians”.

Golachab

Golachab: Burning Bodies

“Geburah is a going forth in power to rule in righteousness, in an upright manner. The order of Golab is composed of those who burn to do destruction, enforce their will upon others through strength and not righteousness, in a non-upright manner --- even on themselves. The outer form is Usiel, 'The Ruins of God'.” (See wisdom of Solomon Ch 1, Verse 1, original Greek Septuagint states: "Love Righteousness, yee that be judges of the earth", which is correct, the vulgate states: "Love Justice, you that are the judges of the earth", which is incorrect).

Asmodeus: The Destroying God or Samael the Black.

To Golachab, Asmodeus is attributed. “This name is half Hebrew and half Latin. Asmodeus is often mentioned in the literature of demonology. The name can also be translated as 'The one adorned with fire'.” Whom they call also Samael the Black.

Thagirion

Thagirion(n): Those Who Bellow Grief and Tears

“Tiphereth is the place of great beauty and rejoicing. The Thagirion build ugliness and groan about it. The cortex of the Thagirion is called Zomiel, 'The Revolt of God'.”

Belphegor: Lord of the Dead

To Thagirion, “the replacement of Tiphereth, the sphere of the vitalizing Sun, with a place holding Belphegor, the lord of dead, is most striking”.

Harab Serapel

Harab Serapel: Ravens of the Burning of God

“Netzach is the openness of natural love. The Harab Serapel are the Ravens of Death who reject even their own. The outer form is Theumiel, 'The Fouled Substance of God'”.

Baal: Lord and Tubal Cain: Maker of Sharp Weapons

To Harab Serapel, “Baal is attributed, and is "a word which means Lord, much as Adonai means Lord. The word Baal or 'Bel' has become restricted in its usage to signify a 'Lord of Darkness'.” Also attributed is Tubal Cain.

Samael

Samael: The Desolation of God, or The Left Hand

“Hod is the complex working of the will of the Absolute. Samael represents the barren desolation of a fallen and failed creation. The outer form is Theuniel, 'The filthy Wailing Ones of God'.”

Adramelech: Powerful King

To Samael, Adramelech is attributed. “This name is found in Fourth Kings: XVII, 29-31: ' And the men of Babylon made Succoth-benoth, and the men of Cuth made Nergal, and the men of Hamath made Ashima, and the Avvites made Nibhaz and Tartak, and the Sepharvites burnt their children in the fire to Adramelech and Anamelech, the gods of Sepharvaim.”

Gamaliel

Gamaliel: Polluted of God

“Yesod is the place of the final forms that become matter in Malkuth. The Gamaliel are the Misshapen and polluted images that produce vile results. The outer form is the order of Ogiel, 'those Who Flee from God'.”

Lilith: Night Specter

To Gamaliel, Lilith is attributed and “is the grand lady of all demons. The demons are sometimes considered to be the children of Lilith and is said to be the woman who comes to men in their dreams.”

Nehemoth

Nehemoth: Whisperers (or Night Specter)

“These are responsible for frightening sounds in strange places. They excite the mind and cause strange desires.” This corresponds with Malkuth as well.

Naamah: Pleasant

To Nehemoth, Naamah is attributed, “and is traditionally a demon and the sister of Lilith, possibly a remembrance of the Egyptian Nephthys and Isis. It is conceivable that Nehema is the same as Naamah, the sister of Tubal Cain.”

See also

• Fallen angel
• Makif-External light
• Satan
• Shevirah-Shattering
• Tumah and taharah
• Yetzer hara

Notes

References

• The Early Kabbalah by Joseph Dan
• Kabbalah by Gershom Scholem
• Qabalah, Qliphoth and Goetic Magic by Thomas Karlsson ISBN 978-0-9721820-1-0