![]() ![]() Later, the Zohar gives specific names to some of the qlippot, relaying them as counterparts to certain sephirot: Mashchith ( Hebrew: מַשְׁחִית mašḥīṯ, "destroyer") to Chesed, Aph ( Hebrew: אַף ʾap̄, "anger") to Gevurah, and Chemah ( Hebrew: חֵמָה ḥēmā, "wrath") to Tiferet. ![]() Reflecting this, they are thenceforth generally synonymous with "darkness" itself. ![]() The resulting darkness gave birth to the qlippot. In the context of the Zohar, interpreting the verse as calling the moon and sun "curses" is given mystic significance, personified by a description of the moon descending into the realm of Beri'ah, where it began to belittle itself and dim its own light, both physically and spiritually. The verse uses a defective spelling of the Hebrew word for "luminaries", resulting in a written form identical to the Hebrew word for "curses". The text subsequently relays an esoteric interpretation of the text of Genesis 1:14, which describes God creating the moon and sun to act as "luminaries" in the sky. The Qlippot are first mentioned in the Zohar, where they are described as being created by God to function as a nutshell for holiness. The realm of evil is called Sitra Achra ( סִטְרָא אַחְרָא sīṭrāʾ ʾaḥrāʾ, the "Other Side") in Kabbalah texts. In the Zohar, Lurianic Kabbalah, and Hermetic Qabalah, the qlippoth ( Hebrew: קְלִיפּוֹת, romanized: qəlīppōṯ, originally Jewish Babylonian Aramaic: קְלִיפִּין, romanized: qəlīppīn, plural of קְלִפָּה qəlīppā literally "peels", "shells", or "husks"), are the representation of evil or impure spiritual forces in Jewish mysticism, the polar opposites of the holy Sefirot. ![]()
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