45 —ביאור על הסדר והפירוש של שלוש הקליפות בתניא

Shalom u'Vrachah! [Days of Chanukah 5703?]

Regarding your question about the Kuntres Acharon, Cheshvan 5705, which was omitted (in the copy of Sefer Shel Beinonim, end of chapter 6) concerning the enumeration of Gakhat—Aish Mitlakkachat (a flaming fire). The intention of the copyist is that Gakhat stands for: Ruach (wind) - one, Sa'arah (storm) - two, Anan Gadol (great cloud) - three. Although there is a basis for interpreting 'Ruach Sa'arah' as a combination of two elements, as explained in Avodat HaKodesh (cited in Likkutei Torah Parshat Kedoshim), section Siftei Tzaddik p.19—and this is in Zohar III, 196a—that 'Ruach Sa'arah' refers to Zeir Anpin and Nukva, unlike Ruach or Sa'arah alone; but this is only for intellectual sharpness. Clearly, in Kuntres Acharon it is a printing omission. It should read: Ruach Sa'arah, Anan Gadol, and Aish Mitlakkachat. See Eitz Chaim Sha'ar Mem-Tet ch.3 and Likkutei Torah beginning with Vayikchu Eilecha Parah discussing matters related to Sefer Shel Beinonim ch.6; it explicitly mentions also Aish. There are many places where Aish Mitlakkachat is counted among the kelipot (for example Zohar II, 131a). However, it requires clarification why in Sefer Shel Beinonim at the end of chapter six it explains only 'Anan Gadol', while 'Aish Mitlakkachat' appears only hinted at by 'etc.', especially since it is known how precise the Alter Rebbe was with his language in Sefer Shel Beinonim. In all editions of Tanya I have seen—including those printed during the Alter Rebbe's lifetime—it is written as above. Simply put, one could say: must he list everything like a merchant? A hint suffices. The reason he explained 'Anan Gadol' and did not write 'Ruach Sa'arah etc.' is because Scripture says: 'Ruach Sa'arah ba'ah min ha-tzafon Anan Gadol v'Aish Mitlakkachat v'Noga lo saviv' ('A storm wind came from the north—a great cloud and a flaming fire with brightness around it'). Had he written in Sefer Shel Beinonim 'Ruach Sa'arah etc.', one might mistakenly think that 'north' refers to Gakhat. But since 'etc.' follows 'Anan Gadol', there can be no doubt about his intent. Also, the words 'Aish Mitlakkachat' are adjacent to 'Anan Gadol'. If not for my hesitation I would say that in Sefer Shel Beinonim it should read 'Anan' without a vav ('and'), just as Scripture does. Just as he begins with 'and they are called...' which fits later with just 'Anan', but all editions have it with a vav—this still needs understanding.

Further clarification is needed regarding what is written in Sefer Shel Beinonim: 'and they are called in Merkavah etc.', for seemingly what difference does this make here? Perhaps it comes to indicate from where Gakhat (and also Keter Nogah) originate since they contain no good at all (see at length Likkutei Torah Lag BaOmer discourse section 7). On this he writes: 'and they are called etc.'—this is their root above. See also explanation on Eleh Masei III at its beginning. He did not say this earlier at the start of chapter one where Gakhat are mentioned only incidentally.

While discussing this topic I wish to point out that so far I have not found in Chassidus an explanation distinguishing between each aspect of Gakhat itself except for the general distinction made in Eleh Masei cited above. At first glance one could say they correspond to three lines (three elements: fire, wind, and cloud—which means water—and earth is included among them as known): right line among soul powers—water; left—fire; center—wind. Regarding ethics and service their meaning is explained in Reishit Chochmah Sha'ar HaYirah ch.4.

In Pardes Sha'ar 35 ch.7 based on Tikkunei Zohar: Anan-Aish-Ruach correspond to Chesed-Din-Rachamim (kindness-judgment-mercy). In Kohelet Yaakov under their entries: Aish-Anan-Ruach are Binah-Zeir Anpin-Nukva d’Kelipah based on Tikkunei Zohar’s introduction that these ride upon Yud-Heh-Vav-Heh; regarding four kelipot they correspond to Chesed-Gevurah-Tiferet/Netzach-Hod-Yesod-Malchut d’Kelipah while Keter Nogah corresponds to Ein Sof and Chochmah-Binah d’Kelipah etc.

Accordingly, based on what’s explained in discourses on Shemini Atzeret 5649 and Lo Tilbash Shatnez 5678 (see also Eitz Chaim Sha’ar Mem-Chet ch.3; Mevo She’arim section six part two), within kelipah the order reverses: Malchut below Zeir Anpin etc., so Aish Mitlakkachat comes below Ruach and Anan; but this requires further study compared to Likkutei Torah Masei cited above.

In Eitz Chaim Sha’ar Mem-Tet ch.4 it seems their order from above downward is Ruach Sa’ara-Anan-Aish. Also see what’s written about the third kelipah within an eggoz (nut)—that is Aish—in Zohar III 227a-b cited in Pardes there ch.7 and Peri Etz Chaim Sha’ar Purim near its end; but this cannot be expanded upon here.

To conclude with something positive and relevant to these days: The mitzvah of Chanukah candles and its purpose—to illuminate public spaces where there is darkness; see Torah Or beginning with Ki Ata Neri—that this too relates to ‘the L‑rd will lighten my darkness’ especially relevant nowadays during Ikveta d’Meshicha (the footsteps before Mashiach). Darkness stands for Chamor-Shor-Kelev (‘donkey-ox-dog’) as explained at length elsewhere—they represent Gakhat: Chamor corresponds to right line; Shor—left line; Kelev-Amalek—the da’at of kelipah—and this can be transformed only through Torah study unlike prayer as explained in discourses on Chanukah 5599.

It’s clear there that specifically through Nigleh d’Tora—Torah Sheba’al Peh—which operates within clarified domains (see Iggeret HaKodesh sec.26; introduction to Biur HaZohar; Kuntres Ayin Ches; letter printed [in Hatmimim vol.G] addressed to Adoneinu Moreinu v’Rabbeinu etc.). If I may suggest something new—it seems that avodah involving learning Chassidus has an advantage since it combines both aspects because it’s ‘the inner dimension of Torah’ yet found within clarified domains.

Summary

The Rebbe clarifies textual nuances regarding the enumeration of kelipot in Tanya and explores their spiritual structure across various sources. He connects these ideas to Chanukah’s theme—the power of Torah learning to illuminate spiritual darkness—and highlights how both Nigleh and Chassidus play vital roles in refining our world.