An Introduction to the Kabbalah - Temple Emanu-El
An Introduction to the Kabbalah - Temple Emanu-El
An Introduction to the Kabbalah - Temple Emanu-El
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Tifereth Yhvh <strong>El</strong>oah ve-Daath Mikael Malakim Shemesh,<br />
("Lord God of Knowledge")<br />
Sun<br />
Netsach Yhvh Tzabaoth<br />
("Lord of Hosts")<br />
Hod <strong>El</strong>ohim Tzaboath<br />
("God of Hosts")<br />
Yesod Shaddai <strong>El</strong> Chai<br />
("Almighty Living God")<br />
Malkuth Adonai ha-Aretz<br />
("Lord of Earth")<br />
Auriel <strong>El</strong>ohim Nogah,<br />
Venus<br />
Raphael Beni <strong>El</strong>ohim Kokab,<br />
Mercury<br />
Gabriel Ashim Levanah,<br />
Moon<br />
Sandalphon Kerubim Cholam Yesodoth,<br />
<strong>El</strong>ements<br />
The Qelippot<br />
Each sefira, introduced in our discussion of <strong>the</strong> Tree of Life, has its unbalanced aspect; and <strong>the</strong>se are<br />
said <strong>to</strong> form <strong>the</strong> infernal tree of <strong>the</strong> qelippot ("harlots" or "shells" - singular, qelippa). This tree may be<br />
viewed as growing down from Malkuth of Assiah (see <strong>the</strong> discussion of <strong>the</strong> Four Worlds) in an<br />
inversion of <strong>the</strong> Divine Tree. Thus <strong>the</strong> unbalanced qelippa corresponding <strong>to</strong> Malkuth stands above<br />
that which corresponds <strong>to</strong> Ke<strong>the</strong>r - matter as master of spirit, an inversion of <strong>the</strong> natural order of<br />
Creation.<br />
The qelippotic equivalent of <strong>the</strong> supernal triad, Ke<strong>the</strong>r, Chokmah and Binah, consists of Tohu (<strong>the</strong><br />
Formless), Bohu (<strong>the</strong> Void) and Chashek (<strong>the</strong> Darkness) respectively. The remaining seven qelippot<br />
correspond <strong>to</strong> seven hells. On <strong>the</strong> plane of Atziluth, <strong>the</strong> qelippot have no influence, and so <strong>the</strong>re is no<br />
qelippotic equivalent of <strong>the</strong> Name of God. There is, however, qelippotic influence in <strong>the</strong> three lower<br />
worlds. In Briah, <strong>the</strong> Archangel of each sefira has a corresponding Devil of <strong>the</strong> qelippa; in Yetsirah<br />
each <strong>An</strong>gelic Host is matched by a Cohort of Demons; and in Assiah each Mundane Chakra has a<br />
corresponding Infernal Habitation.<br />
It is important <strong>to</strong> make <strong>the</strong> distinction between true and apparent evil. Geburah may be considered<br />
"evil" in its cruel, destructive aspects; but <strong>the</strong> true essence of Geburah is vital as a balance <strong>to</strong> <strong>the</strong><br />
o<strong>the</strong>rwise wan<strong>to</strong>n inclusiveness of Chesed. It is an error <strong>to</strong> view one half of a dynamic duality as<br />
"good" and <strong>the</strong> o<strong>the</strong>r "evil": both are necessary for balance, <strong>to</strong> prevent <strong>the</strong> true evil of imbalance. It is<br />
precisely <strong>the</strong> unbalanced aspects of each sefira that are <strong>to</strong> be found in <strong>the</strong> qelippot. The qelippotic<br />
equivalent of Geburah really is pure destructive cruelty, not as a balance <strong>to</strong> anything else, but solely<br />
for its own sake. Thus <strong>the</strong> qelippot represent true, active evil, and it is part of <strong>the</strong> Great Work <strong>to</strong><br />
neutralize such forces, not by suppression or subjugation, but by bringing <strong>the</strong>m in<strong>to</strong> balance as<br />
aspects of <strong>the</strong>ir corresponding sefirot.<br />
One way of considering <strong>the</strong> formation of <strong>the</strong> qelippot is <strong>to</strong> see <strong>the</strong>m as a direct consequence of <strong>the</strong><br />
"Lightning Flash of Creation" in which <strong>the</strong> sefirot were emanated in order, one from <strong>the</strong> o<strong>the</strong>r, from<br />
Ke<strong>the</strong>r down <strong>to</strong> its fulfillment in Malkuth. At <strong>the</strong> formation of one sefira, and before <strong>the</strong> subsequent<br />
emanation of its successor, that sefira was in a sense unbalanced. For example, with Chokmah<br />
formed but not having yet emanated its balancing successor Binah, this unbalanced state of<br />
Chokmah created a pattern around which <strong>the</strong> qelippa Bohu could later crystallize.<br />
Finally, it is worth noting briefly that <strong>the</strong> qelippot can also be viewed as being accessed through <strong>the</strong><br />
"sefira which is not a sefira", Da'ath. This "sefira" has no number and no position on <strong>the</strong> Tree in<br />
relation <strong>to</strong> <strong>the</strong> o<strong>the</strong>r sefirot, though when it is shown it is located centrally in <strong>the</strong> Abyss (between <strong>the</strong><br />
planes of Binah-Chokmah and Geburah-Chesed) and with no explicit connection <strong>to</strong> any o<strong>the</strong>r sefira.