Daf 37a (דַּף ל״ז ע״א)
Its explanation is: mixed with impure blood and pure blood (פֵּרוּשׁ מְעוֹרָב בְּדַם טָמֵא וְדַם טֹהַר), and these Klipot correspond to the first three Klipot (וְאֵלּוּ הַקְּלִיפּוֹת הֵם כְּנֶגֶד שָׁלֹשׁ רִאשׁוֹנוֹת שֶׁל קְלִיפָּה), and they are literally the first three years of Orlah (וְהֵם מַמָּשׁ שָׁלֹשׁ שְׁנֵי עָרְלָה), and beneath them are the seven Heikhalot [Palaces] of impurity (וְתַחְתֵּיהֶם ז׳ הֵיכְלֵי טֻמְאָה), and the Zohar Chadash says in Parashat Balak, “And the earth was”—that earth which became known above and below (וְאוֹמֵר בְּזוֹהַר חָדָשׁ פּ׳ בָּלָק וְהָאָרֶץ הָיְתָה הַהוּא אַרְעָא דְּאִשְׁתְּמוֹדְעָא עִילָּא וְתַתָּא). That is to say: it is the earth from which the Land of Life was made (ר״ל הוּא הָאָרֶץ שֶׁנַּעֲשָׂה מִמֶּנָּה אֶרֶץ הַחַיִּים), which previously, in the World of Tohu, underwent nullification (שֶׁהָיְתָה לָהּ קֹדֶם בְּעוֹלָם הַתֹּהוּ בִּטּוּל), and Judgments and Klipot surrounded her (וְהָיוּ דִּינִים וּקְלִיפּוֹת סוֹבְבִים אוֹתָהּ), and the Holy One, blessed be He, through Imma—from whom the World of Tohu of the seven Sefirot emerged—separated the food from the refuse (וקב״ה ע״י אִמָּא דְּמִינָּה נָפֵיק עוֹלָם הַתֹּהוּ שֶׁל ז׳ סְפִירוֹת עַל יָדוֹ נִבְרַר אֹכֶל מִתּוֹךְ הַפְּסוֹלֶת), and the Klipah and the Zohama [Impurity] of Tohu fell below (וְנָפַל קְלִיפַּת וְזוֹהֲמַת תֹּהוּ לְמַטָּה), and they are the seven Manin Tevirin [Shattered Vessels] (וְהֵם ז׳ מָאנִין תְּבִירִין), and the Klipah spread into four levels (וְהַקְּלִיפָּה נִתְפַּשְּׁטָה ד׳ מַדְרֵגוֹת), in the mystery that every fracture has a front and a back, a right and a left (בְּסוֹד כָּל שֶׁבֶר יֵשׁ בּוֹ פָּנִים וְאָחוֹר יָמִין וּשְׂמֹאל), and it provides the garment for everything that descends below, is ruined, and becomes destruction and perdition (וְהוּא הַנּוֹתֵן לְבוּשׁ לְכָל דָּבָר הַיּוֹרֵד לְמַטָּה וְנִפְסָד וְנַעֲשֶׂה כָּלָה אֲבַדּוֹן), and this is the meaning of, “What is Tohu? It is the Green Line that surrounds the world. And what is it? The shell of the nut, and this is the outer shell, which is green” (וְזֶהוּ אוֹמְרוֹ מַאי תֹּהוּ אִיהוּ קַו יָרוֹק דְּאַסְחַר עָלְמָא וּמַאן אִיהוּ קְלִיפָּא דְּאֱגוֹזָא וְדָא אִיהוּ קְלִיפָּה דְּלְבַר דְּאִיהוּ יָרוֹק), in the mystery of what our Rabbis of blessed memory said, “Hydrops is a sign of transgression” (בְּסוֹד שֶׁאַרְזַ״ל סִימָן לַעֲבֵרָה הַדְּרוֹקָן) (Shabbat 33a). For there, at the very head, is the impurity of the thought of transgression, as is known (כִּי שָׁם מַמָּשׁ בָּרֹאשׁ הוּא טֻמְאַת הַמַּחֲשָׁבָה שֶׁל עֲבֵרָה כַּיָּדוּעַ), in the mystery of, “the tears of the oppressed, and they have no comforter” (בְּסוֹד דִּמְעַת הָעֲשׁוּקִים וְאֵין לָהֶם) (Ecclesiastes 4:1), see the Zohar, Mishpatim, in the Idra d'Sava (עַיֵּן בַּזֹּהַר מִשְׁפָּטִים בְּסָבָא), therefore afterward it says, “From Tohu were drawn skin and flesh” (וְלָכֵן אַחַ״כ אוֹמֵר מִן תֹּהוּ אִתְמְשַׁךְ עוֹר וּבָשָׂר), and the Garment of Light departed (וְהָלַךְ לוֹ הַכְּתֹנֶת אוֹר),
for He gave the garment of skin in its place (דְּהוּא נָתַן הַלְּבוּשׁ שֶׁל עוֹר תַּחְתָּיו),p1-48 which wears out and perishes (הַכָּלֶה וְנִפְסָד), in the mystery of the punishment for the transgression, for Adam HaRishon drew upon his foreskin (בְּסוֹד עֹנֶשׁ הָעֲבֵרָה שֶׁאָדָם הָרִאשׁוֹן מוֹשֵׁךְ בְּעָרְלָתוֹ הָיָה) (Sanhedrin 38b), and transgressed the three sins alluded to by the word Daka [Crushed] (וְעָבַר עַל שָׁלֹשׁ עֲבֵרוֹת הַמְרֻמָּזוֹת בְּמִלַּת דָּכָא), see the Zohar Chadash, Parashat Yitro (עַיֵּן זוֹהַר חָדָשׁ יִתְרוֹ),p1-49 and this Tohu, namely the World of Tohu, clothes every spiritual entity (וְהַתֹּהוּ הַזֶּה הַיְינוּ עוֹלָם הַתֹּהוּ מַלְבִּישׁ כָּל דָּבָר רוּחָנִי), and becomes a mixed dough (וְנַעֲשֶׂה עִיסָה מְעוֹרֶבֶת), in the mystery of the Yetzer HaRa [Evil Inclination] and the Yetzer Tov [Good Inclination] (בְּסוֹד יצה״ר ויצה״ט), and it is the dwelling place of the Zohama [Impurity] that fell below from the Shattered Vessels (וְהוּא הַמְּדוֹרָא דְּזוֹהֲמָא שֶׁנָּפַל לְמַטָּה מִשִּׁבְרֵי כֵּלִים), and at that time it had no rectification (וְלֹא הָיָה לוֹ בְּאוֹתוֹ פַּעַם תִּקּוּן), until Binah took this earth together with the Inner Light of the six extremities (עַד שֶׁלָּקְחָה בִּינָה הָאָרֶץ הַזֹּאת עִם אוֹר פְּנִימִי שֶׁל שֵׁשׁ קְצָווֹת), and there the food was separated from the refuse (וְשָׁם נִבְרַר אֹכֶל מִתּוֹךְ הַפְּסוֹלֶת), though not completely (וְלֹא לְגַמְרֵי), so that there should remain for the Manin Tevirin [Shattered Vessels] (כְּדֵי שֶׁיִּהְיֶה לְמָאנִין תְּבִירִין).
Notes
See Bereshit Rabbah 20:12 (רְאוּ בְּרֵאשִׁית רַבָּה כ, יב): “ ‘And Hashem Elohim made for Adam and for his wife garments of skin and clothed them’ (וַיַּעַשׂ ה׳ אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם) (Genesis 3:21). In the Torah of Rabbi Meir it was found written: ‘garments of Light’—these were the garments of Adam HaRishon” (בְּתוֹרָתוֹ שֶׁל ר׳ מֵאִיר מָצְאוּ כָּתוּב כָּתְנוֹת אוֹר אֵלּוּ בִּגְדֵי אָדָם הָרִאשׁוֹן).
Compare Pirkei deRabbi Eliezer, Chapter 20 (הַשְׁווּ פִּרְקֵי דְּרַבִּי אֱלִיעֶזֶר, פֶּרֶק כ): “Rabbi Eliezer said: From the skin that the serpent shed, the Holy One, blessed be He, made a glorious garment for Adam and for his wife, as it is said, ‘And Hashem Elohim made for Adam and for his wife garments of skin and clothed them’” (רַבִּי אֱלִיעֶזֶר אוֹמֵר מִן הָעוֹר שֶׁהִפְשִׁיט הַנָּחָשׁ עָשָׂה הַקָּבָּ״ה כְּתֹנֶת כָּבוֹד לְאָדָם וּלְעֶזְרוֹ שֶׁנֶּאֱמַר וַיַּעַשׂ ה׳ אֱלֹקִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם) (Genesis 3:21).
See Zohar II, 229b (רְאוּ זוֹהַר ב, רכט ע״ב): “Come and see (וְתָא חֲזִי), when Adam HaRishon was in Gan Eden, he was clothed in a garment corresponding to that above (אָדָם הָרִאשׁוֹן כַּד הֲוָה בְּגַנְתָּא דְעֵדֶן, הֲוָה מִתְלַבַּשׁ בִּלְבוּשָׁא כְּגוַונָא דִּלְעֵילָּא), and it was the garment of the Supernal Light (וְאִיהוּ לְבוּשָׁא דִּנְהוֹרָא עִלָּאָה). When he was driven out of Gan Eden and required the conditions of this world (כֵּיוָן דְּאִתְתָּרַךְ מִגַּנְתָּא דְעֵדֶן, וְאִצְטְרִיךְ לְגוַונִין דְּהַאי עָלְמָא), what is written? ‘And Hashem Elohim made for Adam and for his wife garments of skin and clothed them’ (מַה כְּתִיב וַיַּעַשׂ יהו״ה אֱלֹהִי״ם לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם) (Genesis 3:21). At first they were garments of Light (בְּקַדְמִיתָא הֲווֹ כָּתְנוֹת אוֹר), the Light of that Supernal Light which ministered to him in Gan Eden (אוֹר דְּהַהוּא נְהוֹרָא עִלָּאָה דְּשַׁמֵּשׁ בֵּיהּ בְּגַן עֵדֶן), for the Light of Gan Eden illuminated and ministered there (בְּגִין דְּהָא גַּנְתָּא דְעֵדֶן נְהוֹרָא עִלָּאָה דְּנָהִיר מְשַׁמֵּשׁ בֵּיהּ), therefore when Adam HaRishon entered Gan Eden, the Holy One, blessed be He, clothed him in the garment of that Light and brought him there (וְעַל דָּא אָדָם קַדְמָאָה כַּד עָאל לְגוֹ גַּנְתָּא, אַלְבִּישׁ לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא בִּלְבוּשָׁא דְּהַהוּא נְהוֹרָא, וְאַעִיל לֵיהּ תַּמָּן), and had he not first been clothed in that Light, he could not have entered there (וְאִי לָא אִתְלַבַּשׁ בְּקַדְמִיתָא בְּהַהוּא נְהוֹרָא, לָא יֵיעוּל לְתַמָּן). Once he was driven out from there, he required another garment (כֵּיוָן דְּאִתְתָּרַךְ מִתַּמָּן, אִצְטְרִיךְ לְמַלְבּוּשָׁא אַחֲרָא), therefore, ‘And Hashem Elohim made for Adam and for his wife garments of skin’ (כְּדֵין וַיַּעַשׂ יהו״ה אֱלֹהִי״ם לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר), and everything was as it should be (וְכֹלָּא כְּמָה דְּאִצְטְרִיךְ).”
See Zohar Chadash, Ruth, 78c (רְאוּ זוֹהַר חָדָשׁ, רוּת, עח ט״ג): “After it says, ‘And Hashem Elohim formed’ (וּבָתַר דְּאָמַר וַיִּיצֶר ה׳ אֱלֹקִים), that He formed Adam, He made him (שֶׁיָּצַר לְאָדָם, עֲשָׂאוֹ), as it is written, ‘And Hashem Elohim made for Adam and for his wife garments of skin and clothed them’ (דִּכְתִיב וַיַּעַשׂ ה׳ אֱלֹקִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם) (Genesis 3:21). At first they were garments of Light (בָּרִאשׁוֹנָה כָּתְנוֹת אוֹר), corresponding to that above (בְּדוּגְמָא שֶׁל מַעְלָה), but after they sinned, they became garments of skin (וּבָתַר דְּחָבוּ כָּתְנוֹת עוֹר). Therefore it says, ‘Everyone who is called by My Name, and for My glory I created him, I formed him, yes, I made him’ (וְעַל דָּא אָמַר כָּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו יְצַרְתִּיו אַף עֲשִׂיתִיו) (Isaiah 43:7). ‘I created him’—this is Yod-Heh-Vav-Heh (בְּרָאתִיו, דָּא יו״ד ה״א וא״ו ה״א). ‘I formed him’—this is the garments of Light (יְצַרְתִּיו, דָּא כָּתְנוֹת אוֹר). ‘Yes, I made him’—this is the garments of skin (אַ״ף עֲשִׂיתִיו, דָּא כָּתְנוֹת עוֹר), because the wrath caused the decree of death upon Adam and Chavah, and upon every human being (מִשּׁוּם דְּהָאַף סָבַב דְּאִתְגְּזַר עַל חָאָדָם וְחַוָּה מוֹתָא, וְעַל כָּל אִינָשׁ).
Compare Zohar Chadash, Yitro, 32b (הַשְׁווּ זוֹהַר חָדָשׁ, יִתְרוֹ, לב ט״ב): “The green eyes of the Sitra Achra [Other Side] are the measure drawn from it, the mystery of Tohu, which is the Green Line, the shell of the nut (עֵינִין יְרוֹקִין דְּסִטְרָא אָחֳרָא, מְדִידוּ דְּאִתְמְשַׁךְ מִנֵּיהּ רָזָא דְּתֹהוּ, שַׁאִיהִי קַו יָרוֹק, קְלִיפָּא דֶּאֱגוֹזָא), and there are three Klipot (וּתְלַת קְלִיפִּין אִינוּן), which appear in the eyes of the Sitra Achra [Other Side] (דְּאִתְחַזְיָין בְּעֵינִין דְּסִטְרָא אָחֳרָא). Tohu is the color green, the first shell of the nut (תֹהוּ גָּוָון יָרוֹק, קְלִיפָּא קַדְמָאָה דֶּאֱגוֹזָא). Bohu is the color white, the second shell of the nut, and it is the white of the eyes (בֹּהוּ גָּוָון חִוָּור, קְלִיפָּא תִּנְיָינָא דֶּאֱגוֹזָא, וְאִיהוּ חִוָּורָא דְּעֵינִין). Darkness is the third shell of the nut, and it is red, like smoke tinged with the redness of fire, and it is a dark red (חֹשֶׁךְ קְלִיפָּא תְּלִיתָאָה דֶּאֱגוֹזָא, וְאִיהוּ סוּמָקָא, כַּעֲשַׁן דְּאִצְטְבַע בְּסוּמָקָא דְּאֵשָׁא, וְאִיהוּ סוּמָק חָשׁוּךְ). The black bile is the Tehom [Deep], and it is the hollow of the nut, and this is the garment of the Yetzer HaRa [Evil Inclination] (מָרָה אוּכָּמָא, תְּהוֹם, וְאִיהוּ חֲלָל דֶּאֱגוֹזָא, וְדָא אִיהִי לְבוּשָׁא דְּיצה״ר). It takes the green bile on the side of Tohu and forms images and markings according to the sins of mankind (נָטִיל מָרָה יְרוֹקָה בְּסִטְרָא דְּתֹהוּ, וְעָבִיד צִיּוּרִין וְשַׁרְטוּטִין כְּפוּם חוֹבִין דִּבְנֵי נָשָׁא). All the images and markings are crooked, not in a straight path (כָּלְהוֹ צִיּוּרִין וְשַׁרְטוּטִין עֲקִימִין, וְלָאו בְּאוֹרַח מֵישַׁר). Likewise the nose, the face, and the eyes—wherever the Yetzer HaRa [Evil Inclination], the evil serpent, dwells, it is crooked, and all its forms are crooked (וְכֵן חוֹטְמָא וְאַנְפִּין וְעֵינִין, בְּכָל אֲתַר דְּיצה״ר חִוְיָא בִישָׁא שַׁרְיָא, אִיהוּ עֲקִימָא, וְכָל צִיּוּרִין דִּילֵיהּ עֲקִימִין).