Daily Zohar # 4798 – Vayakhel – Blazing fire and a glow surrounds it

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Hebrew translation:

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Zohar Vayakhel
Continued from previous DZ
#167
This means “אֵשׁ מִתְלַקַּחַת” that is, the fire of severe judgment never leaves it. The Kelipa itself is not fire, meaning it is not inherently severe judgment. Rather, the fire rises from below, from the stormy wind (רוח סערה, Ruach Se’arah), and ignites within it, and this fire never departs from it. “נֹגַהּ לוֹ סָבִיב” “And a glow surrounds it”—this teaches us that although this Kelipah is engulfed in Blazing Fire, nonetheless, a glow (Nogah) surrounds it.
From here, we learn that even though this side belongs entirely to impurity, “a glow surrounds it,”—meaning that there is a surrounding light of holiness. Therefore, a person should not completely reject it. Why? Because “a glow surrounds it”—meaning that it still retains an aspect of holiness and faith. Thus, one should not treat it with disgrace, but rather, it must be given a portion on the side of holiness and faith.
Explanation (Hasulam): These three Kelipot correspond to the judgments in Malchut, Zeir Anpin, and Binah: “Stormy Wind” (רוח סערה, Ruach Se’arah)—Corresponds to the severe judgment in Malchut. “Great Cloud” (ענן גדול, Anan Gadol)—Corresponds to the severe judgment in Gevurah of Zeir Anpin. “Blazing Fire” (אש מתלקחת, Esh Mitlakachat)—Corresponds to the judgments that arose in Binah when Malchut ascended there. And regarding this third Kelipah, the verse states: “And a glow surrounds it” (Ezekiel 1:4), To teach that it is close to holiness Because it extends from the “trap” (מוקש, Mokesh) set before the sea serpent (Tanin), so that it does not accuse (become a prosecutor) through its tail, as explained earlier (in Parashat Va’era, sections 109-110 in HaSulam commentary). Thus, this Kelipah ultimately serves holiness—And this is why the verse states: “נֹגַהּ לוֹ סָבִיב” “And a glow surrounds it.” Therefore, one should not treat this Kelipah with disgrace, But rather, it must be given a portion within holiness, meaning it is allowed to cling to Binah, Even though Binah itself contains no judgment at all. But this occurs because Malchut ascended there, And this functions as a trap for the Kelipot, as explained in depth earlier.
#168
Rav Hamnuna Saba said the following: The verse is written in a tone of wonder: “נֹגַהּ לוֹ סָבִיב” “And a glow (Nogah) surrounds it”—does this mean that it should be treated with disgrace? Because this Nogah is within, it is not external or merely surrounding the blazing fire (אש מתלקחת, Esh Mitlakachat). And because this Nogah is within, it is written: “מִתּוֹכָהּ כְּעֵין הַחַשְׁמַל מִתּוֹךְ הָאֵשׁ” “And from within it was like the appearance of Chashmal, from within the fire” (Ezekiel 1:4). “From within “—from where? From within this Nogah itself. “כְּעֵין הַחַשְׁמַל” “Like the appearance of Chashmal”—these are the letters “חש-מל” “Chash-Mal,” which have been explained as meaning “silent and speaking” (חש מל). And it has already been established that this refers to “חַיּוֹת שֶׁל אֵשׁ מְמַלְּלוֹת” “fiery beings that speak” (Chayot Esh Memallelot).

Explanation (Hasulam): Rav Hamnuna Saba disagrees and says that one must treat the Kelipa of Blazing Fire (Esh Mitlakachat) with disgrace and rejection, even though it serves holiness. For holiness is not external to the Kelipa, meaning holiness does not reveal itself until the Kelipa is nullified and removed. This implies that holiness is concealed within the Kelipa, while the Kelipa acts as a protective barrier around it. Therefore, Rav Hamnuna maintains that this Kelipah must be treated with rejection and disgrace to reveal holiness.
Regarding what was said “from within this Nogah,” he disagrees with Rabbi Yossi (earlier in Yitro, section 311), who states that Chashmal (divine electric-like fire) emerges from within the Blazing Fire itself. And regarding what is written “fiery beings that speak” (Chayot d’Esh Memallelot), this refers to the illumination that comes from the union of “קול ודבור” Voice and Speech, which are Zeir Anpin and Malchut.
Notes:
Some impurities can be transformed into holiness (Rabbi Yossi’s view).
Other impurities must be completely nullified before holiness can be revealed (Rav Hamnuna’s view).
This teaches us that not all challenges are meant to be refined—some must be completely rejected to allow holiness to shine.

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