בְּבִרְכַּת וְלַמַּלְשִׁינִים מַפְסִיקִים קְצָת בֵּין “וּתְמַגֵּר" לְתֵיבַת "וְתַכְנִיעַ", מַתְאִים לְהַכַּוָּנָה, אֲשֶׁר "תְּעַקֵר וּתְשַׁבֵּר וּתְמַגֵּר" הֵם נֶגֶד ג' קְלִיפּוֹת שֶׁצְּרִיכִים הַעֲבָרָה לְגַמְרֵי, "וְתַכְנִיעַ" — לְנֶגֶד קְלִיפַּת נוֹגַהּ שֶׁצְּרִיכָה הַכְנָעָה וְיֵשׁ בָּהּ בֵּרוּר.

[In Shemoneh Esreh], when reciting the blessing that begins VelaMalshinim, one should pause slightly between the words u’semager and vesachniya. This reflects the mystical intent that [the requests expressed by the first three verbs] — se’aker, u’seshaber, u’semager (“uproot, shatter, and crush”) — relate to the three utterly impure kelipos, [i.e., the three irredeemable forces of evil] that must be eliminated entirely. By contrast, the verb vesachniya (“subdue”) relates to kelipas nogah,1 [the kelipah that houses a spark with a holy potential,] which must be humbled, but can be refined.2

Probing Beneath the Surface

There are two aspects to kelipas nogah: (a) its yeshus, or egocentricity, and (b) the spiritual quality manifest in the worldly entity that exists as a result of it. This should be refined and used for a positive purpose.

For example, in kelipas nogah, desire is always self-serving: a person seeks his own satisfaction. The attribute of desire itself, however, is actually neutral. With effort, it can be subdued, transformed and directed to holiness.3 This can be accomplished by searching for spiritual satisfaction, or by sublimating physicality through focusing on the Divine sparks implanted within it.