I propose a three fold division of the Klipotic types with a fourth adjunctory state that is indicative of a vessel's internal contents. This methodology is based in the idea that there are varying thicknesses of these shells, and that by certain signs, one can interpret which Klipot are more or less difficult to crack open. The terminology itself derives from Ezekiel 1:4 (note that in v.3, it is said that the Yad-Hand of HaShem was upon Ezekiel)

Ezekiel 1:4

"And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness [was] about it, and out of the midst thereof as the colour of amber, out of the midst of the fire."

I see five primary elements here:

1. Ruach Sa'areh (RVCh SORH) - Stormy Wind

2. Aanan Gadol (ONN GDVL)- Great Cloud

3. Esh Mitlaqachath (ASh MThLQChTh) - Flaming Fire

3a. Nogah Lo-Sabib (NGH LV SBYB) - The Encircling Glow

4. Ayin Chasmal (AYN ChShML) The Eye of the 'Speaking Silence,' or "Gleam of Amber."

The Nogah, as per the system that A. Kaplan attributes to R. Azriel of Gerona (pgs. 118-119 of Meditation and Kabbalah), is the starting point of a certain meditative technique that allows one to ascend the Tree for various purposes. It seems that Ezekiel understood a great deal about the barriers that the mind places in order to keep the perceptual stream manageable (more on this later).

RVCh SORH, or Stormy Wind, is actually a fairly well known phemonenon. It is the mind filled to the brim with irrelevant thoughts. It rushes from idea to image to sound to sensation leaving only a lack of peace in it's wake. Note that this wind comes from the North. I've identified the North in other studies as a realm of hidden secrets (hence the Kabbalists connect this verse to the Klipot) and yet rich and fertile 'soil'. Note that the Klipot are not said to be in the North, but *out of the North*.

Another interesting point is that Ezekiel prefaces this verse by stating that the heavens opened up, and he saw visions of God (Elohim). In describing this process of verse 4, I believe that he is describing the process by which the heavens open up to our perceptions. Inferences based on the use of the name Elohim are left to the readers discretion.

Aanan Gadol is translated as Great Cloud, but according to BDB, Aanan can also mean to practice soothsaying. I think in a more general sense this can be interpreted as the stage in which the mind sees all of it's own wishes fulfilled, and creates illusionary dreamscapes that can allow one to create lasting change on the inner landscape, but nowhere else, save by indirect effect.

Esh Mitlakachath or the flashing fire is a strange word. It seems to me that Hebrew is implying a fire that feeds upon itself, or flames itself. This is the sense of numinous existence, of pure awareness, without bodily limit or boundaries based on form. Hence this is described with the adjunctory phrase, "surrounded by radiance" (NGH LV SBYB). The awareness of this radiance is actually only a secondary side-effect of the actual experience, which is essentially that of feeding existence (which I see as fire projected outwards from us in a sphere) with internal reflection (the process by which the fiery essence is extracted from the Living Waters in Tiphereth and Yesod and projected into Malkuth, which then recreates and projects the sphere of sensation). This creates a coincidental manifestory engine which can be used with great efficiency to pray/request aid/meditate and be granted results. But this is still not the deepest level of communion. At the center of the fire is said to be a "Gleam of Amber."

The words throughout this verse are multi-layered, but especially so in this phrase, so I'll extract what I can and leave the rest for further meditation. The word OIN, or eye, has a multitude of meanings. The sense used here is that of "gleam, sparkle (of metal, jewels, etc.); of wine" or that which draws the *eye*. However, the word OIN can also be used in reference to the internal spiritual state that causes the eye to be drawn to any given thing. It's like if I notice green cars driving down the street, I was probably looking for green cars to watch, because I was predisposed to look for them due to my internal state. I see this as the sense in which BDB describes OIN as being "Fig. of mental and spiritual faculties, acts and states".

Now ChShML: "of uncertain derivation; a shining substance, amber or electrum or bronze (uncertain)." However I have heard it said that it should be read Chash Mal, which is based in two separate roots, ChShH and MLL, and basically could be said to translate out to 'the Silence which Speaks.' This is the place where Heaven (ShMYM) opens up to us.

So we survived Hanukkah. It was pretty nice, I have to say. We told stories, sat around and did family activities together, ate some jelly doughnuts, and just in general had a festive time. We learned a few lessons about lighting lots of candles in a small space too, like needing foil to put under the chanukia, and remembering to clean out the candle sockets every night so they aren't clogged by the 3rd night, and which way to put the candles in, then which way to light them. Aha!

(Many thanks to Daniel Syme's The Jewish Home)