Shevirat haKelim | שבירת הכלים
Shevirat HaKelim refers to an event that took place at the beginning of creation when the Infinite Light, known as Ohr Ein Sof, was poured into the primordial vessels, the Kelim. However, these vessels couldn't contain the intensity of the Light and broke, releasing and dispersing the Light into a series of sparks that spread throughout empty space.
In this empty space, Ein Sof began emitting a series of light emissions known as Orot, descending from infinity into finite empty space. Each of these lights represented a specific expression of divinity.
Parallel to the emission of the lights, a series of vessels or Kelim were formed, which were supposed to contain these lights. Each Keli was intended to receive and channel a particular light. At this point, the lights and the Kelim were in a state of chaos called Tohu, where each light and each vessel functioned individually and independently, with no interconnection between them.
Each light attempted to enter its corresponding vessel, but the vessels were not prepared to receive the immense intensity of the Orot. The Kelim broke under the intensity of the lights, and as a result, the lights scattered. From the original lights, 288 sparks or Nitzotzot were lost in this process and remained trapped in the material realm that was being formed. This is the state of descent called Yeridah.
So, this is an event that occurred during the stage of Tohu, when only the Orot and the Kelim existed, but the Sefirot had not yet been formed. The formation of the Sefirot as we know them happens later in the process of creation, in the state of Tikun (rectification), where the lights and the vessels are reorganized into a structure of interconnection and reciprocity.
How do we know that 288 trapped lights were left behind? The 10 Orot, in their fractal form, are connected by 22 channels. Out of these 10 Orot, only the lowest one, known as Malchut, could be revealed. The other 9 remain hidden. Therefore, we have 9 hidden Orot multiplied by 32, resulting in 288. The number 32 represents 10 dimensions and 22 channels, predominant in 9 dimensions of a cosmogonic Tree of Life, illustrating the entry of fractal energy into the universe.
Therefore, this vast energy of the Orot is too much for the universe to absorb; its power is such that it threatens to shatter the very fabric of the cosmic system. However, some fragments of this powerful light remain trapped within the Qlifot, which translates as 'shells' in plural. Each shell or Qlifa encapsulates a portion of this light, protecting its radiance and essentially confining it. Thus, the Qlifot become barriers of light, a light that we cannot reach in our ordinary state, a light hidden within the Qlifot.
The formation of a shell or Qlifa is a mechanism to conceal the light. So, when we talk about a Qlifa, we are talking about an evil. In Qabalah, it is believed that evil hides the good within itself. Paradoxically, evil also emanates light, but to perceive that evil also serves the purpose of good, one must embark on a long journey of knowledge. Therefore, when we encounter a Qlifa, it symbolizes the opportunity to break the shell and release the hidden light.
The collision that followed resulted in the creation of a previously nonexistent reality of evil. With the arrival of evil, there is a stirring of the latent desire for the fragments residing within the universe to facilitate rectification.
But why did the 10 Orot collide? The answer
does not lie in the clash of dimensions within the vessel of the universe, but rather in a discrepancy between the 10 Orot themselves. In the realm of Ein Sof, the 10 frequencies of light existed in infinity, without needing anything. However, when transitioning to a finite universe, each Orot longed to dominate.
Shevirat HaKelim was caused by the inability of the Orot to understand that they were part of a whole. Their individual ego, if we can call it that, led them to believe that they were distinct entities, which led to the catastrophic event. However, it is vital to realize that this destruction was not accidental; it was meticulously planned by Ein Sof. Without this orchestrated event, our universe would not have taken form. The universe requires this appearance of imperfection, which is actually perfection, to assume its correct form.
This cosmic battle reflects the struggle within our souls. Our ten internal dimensions, the fractals within us, are in conflict, and we must strive to harmonize and unify them. The imbalance between what we feel and what we do indicates a disparity that needs correction. If left unattended, these systemic errors can manifest as illnesses or psychological problems.
Therefore, the soul reflects Tzimtzum at a microcosmic level. Within us reside ten sub-personalities, each fighting for control. For a harmonious existence, we need to integrate these sub-personalities.
We must realize that challenges are opportunities for growth that G'd grants us. Overcoming these difficulties strengthens us and makes us more resilient. In Qabalah, an action that ends in transgression is preferable to inaction. If we act and make mistakes, we can rectify them. Our purpose in this world is to act, not to abstain.
This breaking of the vessels is not seen as an act of destruction but as a crucial aspect of the divine plan. From this rupture, an imperfect world was created, a world that contains both good and evil, light and darkness. This dynamic allows for the existence of free will and creates a scenario in which human beings can participate in the divine task of repairing and elevating the world.
In the process of this rupture, 288 sparks were dispersed and embedded in the material reality of the world. Therefore, the process that led to the existence of the 288 lights is part of creation. It frames the Qabalistic vision of human existence: our mission in life is to seek and redeem these sparks, whether through prayer, study, good deeds, or fulfilling divine commandments. This constant effort to seek and redeem the divine sparks is what ultimately leads to the repair of the world and the fulfillment of creation.
The task of collecting and restoring these sparks is known as Tikun Olam, or "repairing the world." According to Qabalistic tradition, every action we take has the potential to release these divine sparks and restore them to their divine origin, contributing to the repair and redemption of the world.
This mystical narrative offers a powerful perspective on spirituality, ethics, and purpose in life. The idea that our actions can help liberate the hidden divine light in the world provides a strong moral incentive to live lives of goodness and justice. Furthermore, the concept of Shevirat HaKelim and the 288 lights can also help us understand our own struggles and personal challenges as opportunities to release divine light and make repairs in our own lives and in the world at large.
Another profound understanding is that evil did not simply manifest because, as the Torah recounts, Eve fed Adam from the tree of knowledge. Evil preceded this event and was instilled in the very process of creation as a mechanism to foster growth and illuminate with its light, as darkness is the canvas that accentuates light. Consequently, evil is not of human origin; it is an intrinsic element of the structure of the universe. The limitations imposed by the Qlifot, inhibiting our ability to break the shells, extract the Light, and elevate our level of consciousness, define the existence of evil.
The presence of evil in this universe might lead one to perceive G'd's creation as imperfect. However, in its supposed imperfection, it is perfectly designed. It is this intrinsic evil that propels us upward, toward ascent. This leads us to a very advanced concept in Qabalah: we, in concert with G'd, are co-creating the universe. G'd creates it from above, while we shape it from below. Therefore, evil exists as a tool for this great construction, a project that is still incomplete, referred to as Tikun or 'rectification' in Qabalah.
Our responsibility, therefore, is to contribute to the creation of a better universe. We must unearth the hidden light in the depths of evil, which can be achieved through personal growth or through actions that improve the world. This process is called Tikun Olam in Qabalah, where 'Olam' means the world.
But is the existence of evil necessary? Yes, it is, although evil is not inherently something solely bad and negative. A Qlifa is a shell that harbors light. It represents goodness operating at a frequency that we interpret as evil due to our dualistic minds.