Klipah Killers
The Tzaddikim teach us about the incredible power of saying the Ketores. The Zohar writes that it should be said 3 times daily: once before Shacharis, once towards the end of Shacharis (in Ein Keilokeinu) and once before Mincha, which many have the minhag to do. The Kaf Hachaim writes that reading it from a kosher, handwritten ‘klaf’ is a segulah for wealth and success, and many others write similarly that it is a segulah for parnassa. The Seder Hayom writes: “One who fears for himself should write the text of the ketores on a kosher parchment in ksav ashuris, and should read from this scroll daily, one in the morning and once in the evening with great concentration, and I guarantee that this will help.”
What is the pnimius of the Ketores, and why does it wield such incredible power?
The word ‘Ketores’ in Aramaic has a similar meaning to the word ‘dveikus’, or ‘connection.’ The Ketores has the ability to reveal the Ohr of Yichud, the light of the oneness of Hashem, in all of the spiritual worlds, and even in places of darkness. The 11 spices and ingredients in the ketores correspond to the 10 sefiros of the klipos (this is the opposite of the ten sefiros of kedushah, which is the more common usage of the term ‘sefiros’), and the eleventh to the spark of G-dliness that sustains them all. In essence what we are doing is pulling out the nitzos, the spark of Hashem, that is the life-force of even the evil entities of the world. In practical terms, we are revealing that there is no conflict in the world of “Hashem vs. Klipos,” as if each tug in opposite directions. Rather it is Hashem Himself who gives life to and guides every element of His creation, including the darkness, the klipos, and – by extension – poverty, illness, or any other challenge we may be going through.
Since Hashem is the life-giving force of the klipos, the way to nullify the klipos is by removing that spark of life from them, which simply leaves them “dead.” The way to remove their life-force, to some extent (to the extent of this oversimplified article about really deep ideas that the writer is pretending to understand), is by “calling it out” – by reinforcing our emunah and by declaring that this klipah – i.e. this challenge – is from Hashem Himself. This is why emunah is the antidote to life challenges. This is why it is important to remind ourselves that “afilo b’hastara b’vadai sham nimtzah Hashem Yisbarach, even when He is concealed, certainly Hashem Yisbarach is there as well.” Or in even clearer terms, as the Baal Shem Tov wrote: “Im yeida h’adam she’Hashem mistater sham, ein ze hastara klal,” “If you know that Hashem is concealed there, then Hashem is not (in fact) concealed!”
This is what we are really doing when we say the Ketores. We are sucking the life force out of the evil entities by declaring that Hashem is found even there. Once we find Hashem in the darkness, judgment is sweetened. The challenges we go through become less painful and less stressful when we ‘call out’ (i.e. recognize) the loving Presence of Hashem.
I know someone who adds one word whenever he describes a challenge that he (or the Jewish people) are going through. The word is “sweet.” He’ll say: “I have a sweet challenge regarding my …finances, health, children,” or whatever. I tried doing this, and the results are mindblowing. It literally sucks the life force out of the Klipos, allowing us to turn a “tzaarah” into a “sweet challenge” from Hashem. Try it!
Moment of Mindfulness
When reciting the Ketores, by Shacharis, Mincha, or in a time of difficulty, have the intention to draw the life-force out of the Klipos by reinforcing your belief that even the most difficult of life circumstances is a sweet challenge from Hashem, and nothing happens out of Hashem’s jurisdiction. Ask Hashem to help you see His presence in even the darkest of places.
This article was found in Nekuda Tova Issue 16.