What if someone unwittingly ate forbidden food with the intention of serving Hashem—and even used the energy derived from that food to fuel their Torah study and prayer? Can this energy rise to holiness and become clothed within the words of Torah and prayer?

The vitality within forbidden foods is intrinsically tied to the three completely impure kelipot, meaning it cannot be elevated to holiness, no matter how pure one’s intentions. This reflects the Torah’s definition of assur—“tied up”—an objective reality that renders these foods inherently bound to impurity.

Permissible foods, by contrast, draw their vitality from kelipat nogah and can be elevated to holiness when approached with proper intent. However, indulging in them solely for self-gratification temporarily drags them into impurity, leaving a lasting imprint even after a person realigns themselves with holiness. This residual impurity requires chibut hakever, the “beating of the grave,” to divest the body of its attachment to worldly pleasures.

Exploring kelipat nogah, the luminescent husk within the realm of impurity, which contains a mixture of good and holds the potential to be elevated to holiness or dragged into the depths of the three completely impure kelipot. Its destiny hinges on our intentions when interacting with the material world. When our focus is on serving Hashem, even the most luxurious items can be elevated to holiness, like a sacrifice on the altar. But when self-indulgence drives our actions, these objects are pulled deeper into spiritual obscurity, temporarily disappointing their potential.

How could anything exist if it opposes its essential life force? This is the secret of the exile of the Shechina—the Divine Presence—which vivifies forces that oppose it. Looking at this physical world and understanding the nature of kelipah—the obscuring husk—we can understand why darkness seems so prevalent here. And still, the infinite light of G-d fills this entire world through its investiture in the ten holy Sefirot.

Hashem created "one thing opposite the other." This means that all ten powers of the Divine soul have a corresponding counterpart in the animal soul, along with the three garments, or modes of expression. The emotional qualities of the animal soul are aligned with its intellectual nature.

How do we identify a thought, word, or action as an expression of the animal soul? And how do we recognize what belongs to "sitra achra -- the other side"? Anything not directed towards Hashem is automatically aligned with "the other side."

And how do we define holiness? Anything surrendered to the Divine is called holy—like the angels, who are in a constant, actualized state of surrender, or the Jewish person who would give up their life in martyrdom for the sake of Hashem.