Kelipot and Sitra Achra

http://www.chabad.org/library/article_cdo/aid/361900/jewish/Kelipot-and-Sitra-Achra.htm

Kabbalah uses the term Kelipah to describe evil. Literally, Kelipah means a “peel” or “shell,” as in the peel of a fruit.

An orange will not retain its juice if it does not have such a protective jacket. However when one eats the orange, one discards the peel. The peel is only there to preserve the fruit. The same is true of the existence of evil. Hassidism uses the terminology “inner will” (Pnimiyut HaRatzon), and “external will” (Chitzoniut HaRatzon). When a person goes out to work, he gets involved with all the details of making a living. However, his is engaged only with his external will. His inner desire is to make money in order to do what he really wants. The existence of Kelipah stems from the outer will of G-d, whereas Kedushah (holiness) stems from the inner will of G-d.

Kabbalah divides everything in this world into either Sitra D’Kedushah (the side of holiness) or Sitra Achra (the side of impurity)—literally meaning “the other side,” or the side of Kelipah. There is nothing that is in between—every thought, speech, action, or creation has its source either in Kedushah or Kelipah.

The holy side is the indwelling and extension of the holiness of G-d that rests only on something that abnegates itself completely to Him, either actually, as in the case of angels above, or potentially as in the case of every Jew below who has the capacity to surrender himself completely to G-d with self-sacrifice. This is what is meant when the Sages proclaim that even when a single individual sits and learns Torah the Shechinah rests on him. However, that which does not surrender to G-d, but is a separate entity, does not receive its vitality from the inner will of holiness. Rather, vitality is given from “behind its back,” descending degree by degree through myriads of levels through innumerable contractions until the Light is so diminished that it can be compressed and enclosed in a state of exile within that separate thing.

Kabbalah further delineates two distinct types of Kelipah: Kelipat Nogah—literally Kelipah that can be illuminated, and Shalosh Kelipot Hatmayot—“three totally impure Kelipot.” Kelipat Nogah can be uplifted and refined, while the only form of reformation or redemption for the three impure Kelipot is their destruction.

In the chariot of the prophet Ezekiel, the three unclean Klipot are called “whirlwind,” “great cloud,” and a “blazing fire,” while Kelipot Nogah is described as the “translucence [nogah] around it.” From the three impure Kelipot flow and derive the souls of all living creatures that are not kosher as well as the existence of all forbidden food in the vegetable kingdom, such as Orlah (the first three year’s fruit of a tree). The existence and vitality of all actions, utterances, and thoughts pertaining to the 365 negative commandments and their offshoots also flows from these Kelipot. Everything in the realm of holiness has its opposite in the realm of the profane. Similarly, everything in the physical world has its spiritual counterpart from which it derives its existence and vitality. The Nefesh HaBehamit of the Jew, the souls of the kosher creatures, and the existence and vitality of the entire inanimate and entire vegetable world permissible for consumption, and the existence and vitality of every act, utterance, and thought in mundane matters that contain no forbidden aspect, whether performed for the sake of Heaven or not, all stem from Kelipat Nogah.

G-d created “one thing opposite the other.” A Jew is composite of two distinct souls. His Nefesh Elokit, which is comprised of ten soul powers whose source is in the supernal Sefirot, is juxtaposed with the Nefesh HaBehamit, also possessing ten soul powers. The soul powers of the Nefesh Elokit strive for Kedushah and the soul powers of the Nefesh HaBehamit long for Kelipah. These two souls vie for control of a person’s thoughts, speech, and action, which are often referred to as “garments” of the soul. A person is constantly faced with a choice to either flood the soul garments with Kedushah or garments of Kelipah. If a person allows the Nefesh HaBehamit control of the mind, then the soul garments may be contaminated by the impurities of the animal drive. These impurities are vain and ruin the spirit.