Arich Anpin

This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. Find sources: "Arich Anpin" – news · newspapers · books · scholar · JSTOR (July 2022) (Learn how and when to remove this message)

Part of a series on
Kabbalah
Concepts Ein Sof Tzimtzum Ohr Ayin and Yesh Sefirot Four Worlds Seder hishtalshelut Tree of Life The path of the flaming sword Merkavah Jewish angelic hierarchy Shekhinah Partzufim Qlippoth Tohu and Tikun Sparks of holiness Messianic rectification Gilgul Kabbalistic astrology Gematria Notarikon Temurah Names of God in Judaism Shemhamphorasch Tzadik Tzadikim Nistarim Anthropomorphism in Kabbalah Panentheism
History Pre-Kabbalistic Jewish mysticism Tannaim Heichalot Sefer Yetzirah Chassidei Ashkenaz Medieval Bahir Toledano tradition Prophetic Kabbalah Zohar Kabbalistic commentaries on the Bible Mainstream displacement of rationalism with Kabbalah Renaissance Selective influence on Western thought Hermetic Qabalah Mysticism after Spanish expulsion Mystics of 16th-century Safed Cordoveran Kabbalah Lurianic Kabbalah Maharal's thought Popular Kabbalistic Mussar Early modern Baal Shem-Nistarim Sabbatean mystical heresies Emden–Eybeschutz controversy Immigration to the Land of Israel Traditional Oriental Kabbalists Beit El Synagogue Eastern European Judaism Hasidic Judaism / philosophy Lithuanian Jews Hasidic-Mitnagdic schism Modern Hasidic dynasties Mysticism in religious Zionism Academic interest in Jewish mysticism Non-Orthodox interest in Jewish mysticism English James Lees'
Practices Torah study Mystical exegesis Mitzvot Minhag Customary immersion in mikveh Meditation Kavanot Teshuvah Deveikut Prayer Nusach Tikkun Chatzot Tikkun Leil Shavuot Pilgrimage to Tzadik Pilgrimage to holy grave Lag BaOmer at Meron Asceticism Rosicrucianism Practical Kabbalah
People 100s Four Who Entered the Pardes Simeon bar Yochai 1100s Isaac the Blind Azriel 1200s Nahmanides Abraham Abulafia Joseph ben Abraham Gikatilla Moses de Leon Menahem Recanati 1300s Bahya ben Asher 1400s 1500s Meir ibn Gabbai Joseph Karo Shlomo Alkabetz Moshe Alshich Moses ben Jacob Cordovero Isaac Luria Chaim Vital Judah Loew ben Bezalel 1600s Isaiah Horowitz Abraham Azulai 1700s Chaim ibn Attar Baal Shem Tov Dov Ber of Mezeritch Moshe Chaim Luzzatto Shalom Sharabi Vilna Gaon Chaim Joseph David Azulai Nathan Adler Schneur Zalman of Liadi Chaim Volozhin 1800s Nachman of Breslov Ben Ish Chai Shlomo Eliyashiv 1900s Abraham Isaac Kook Yehuda Ashlag Baba Sali Menachem Mendel Schneerson
Role History Torah Tanakh Prophecy Ruach HaKodesh Pardes exegesis Talmudical hermeneutics Midrash Jewish commentaries on the Bible Oral Torah Eras of Rabbinic Judaism Generational descent in Halacha Generational ascent in Kabbalah Rabbinic literature Talmudic theology Halakha Aggadah Hakira Classic Mussar literature Ashkenazi Judaism Sephardi Judaism Modern Jewish philosophies Jewish studies Topics God in Judaism Divine transcendence Divine immanence Free will Divine providence Kabbalistic reasons for the 613 Mitzvot Jewish principles of faith Jewish eschatology Primary texts
v t e

Arich Anpin or Arikh Anpin (Aramaic: אריך אנפין meaning "Long Face/Extended Countenance" (also implying "The Infinitely Patient One",^[1] is an aspect of Divine emanation in Kabbalah, identified with the sephirah attribute of Keter, the Divine Will.

The Zohar's imagery expounds its role in Creation, where it is the macroscopic equivalent of Zeir Anpin (Microprosopus) in the sephirotic tree of life. In 16th-century Lurianic doctrine, it becomes systemised as one of the six Primary Partzufim Divine Personae, as part of the cosmic process of Tikkun Rectification. The Lurianic scheme recasts the linear Medieval-Kabbalistic hierarchy of lifeforce in Creation into dynamic processes of interinclusion, analogous to the enclothement of a soul into a lower body. In this way, the Partzuf Arich Anpin is said to descend immanently through all levels of Creation as their concealed substratum Divine intention, though in progressively more concealed mode.

Its inner dimension is identified as the related, but transcendent Partzuf Atik Yomin ("Ancient of Days"), synonymous with inner Divine Delight, the "Will of Wills/Primary Will", the most pristine cause for Creation.

The sefirah of Keter (above-conscious Divine "Crown") develops into two Partzufim (Configurations): Arich Anpin, its outer extending Ratzon (Will), and Atik Yomin ("Ancient of Days"), its inner motivating Divine Taanug (Delight). As man is seen as "made in the Divine image", Divinity is perceived through psychological awareness of the Divine Kochos HaNefesh (Human Soul Powers) articulated in Hasidic thought.

In Kabbalah the functional role of the sephirot and partzufim in enacting Creation is explored. The 7 lower emotional sefirot of Zeir Anpin enclothe within Arich Anpin, as God's essential delight motivates the Will to Create.^[2] The 3 upper intellectual sefirot of Atik Yomin, transcending Arich Anpin, are the Divine source of Emunah (Faith) through essential unity with the essence of the soul. Together, three levels, arising from the overlapping of the two Partzufim of Keter, form the three Reishin (Heads) of Keter. The Lurianic Tikun rectification process of the world of Atzilut begins with its Keter-"Crown". The crown of a world is its essential "head" of which the Zohar says analogously, "When the head/leader of the people is rectified, the entire people is rectified". The three heads of Keter in Atzilut:^[3]

• Reisha d'lo Ityada, acronym RADL"A, (the "Unknowable Head"), Unity source of essential faith
• Reisha d'Ayin (the "Head of Nothingness"-Ayin), source of the inner motivation of unconscious Delight
• Reisha d'Arich (the "Extended/Infinite Head"), leading Arich Anpin, the outer descending extension of Will

The consciousness of the World of Atziluth-Emanation, highest of the Four Worlds, is still completely nullified within its Divine source, perceiving no self existence. Only in the lower three Worlds does Creation feel progressive degrees of independence from God. Where lower Creation perceives plurality in Divinity, Atzilut perceives only complete Divine Unity. Consequently, any revelation of Divinity in plural categories: 10 Sephirot, 12 Partzufim, 2 forms of Divine Light, 2 Partzufim and 3 Heads in Keter, 4 letters of the Tetragrammaton, 5 levels of the soul, 13 Attributes of Mercy etc. are only the apparent perspective from below. In reality, Divinity reveals itself through any and all numbers, while retaining Omnipresence from the perspective of Upper Divine Unity. After the Tzimtzum appearance of Divine Withdrawal, when Creation receives its own perspective, Divinity can appear through plurality. All such forms when traced back to their ultimate source in God's infinite light before the Tzimtzum, return to their state of absolute Oneness.^[4] Kabbalah repeatedly stresses the need to divest its anthropomorphic metaphors from any false, corporeal connotations. According to Kabbalah and Jewish faith, God is absolutely One. There exists no duality or plurality in Him in any form at all.^[5] The relationship between God and His attributes is emphasised in the Zohar section Patach Eliyahu, "You are One, but not in number...All is to show how You conduct the world, but not that you have...any of these attributes at all." In Kabbalah the paradoxical perception of absolute Divine Unity within multiplicity, the consciousness of Atzilut, is considered subconsciously innate to the souls of Israel, that are rooted in Atzilut.^[6] The souls of the Nations are elevated to this perception through adherence to the 7 Laws of Noah that attach them to the absolute Divine Unity in the Torah and away from any false plural perspective of idolatry.^[7]

The Aramaic term Arich Anpin derives from the Hebrew phrase Erech Apaim ("slow to anger" - literally "long nose"), one of the Thirteen Attributes of Mercy enumerated in Exodus 34:6-7.^[8] Arich ("long") implies the infinite extension of Divine Will in Creation, while "long nose" also implies "long breath" (the opposite of impatient "short breath"). Arich Anpin denotes the extension of infinite patience and mercy. The thirteen principles of Divine mercy are symbolized in Kabbalah by the thirteen parts of the Dikna ("Beard") of Arich Anpin, each a channel of rectification (Tikunai Dikna)^[9] The "hairs" of the beard symbolise Tzimtzum (Constriction), individual powers to contract the infinite light of Arich Anpin so that it can be received by lower Creation, bestowing upon them infinite mercy. The seventh (mid-part) in the thirteen attributes of mercy (v'emet - "truth" in the listing of Kabbalah^[10]), are the "cheeks/face" of Arich Anpin not covered by "hair"; the light of Arich Anpin shining without constriction. "Truth" in both Jewish law and Kabbalah denotes continuation without being affected by change.

As the operative Divine Will through Creation, Arich Anpin acts as the soul descending within and guiding the Divine Intellect and Emotions. In parallel lesser process, Zeir Anpin acts as the revelation of Divine Delight and Will, through Da'at (the sephirah of "Knowledge", the Lower counterpart of Keter) into emotional expression. This becomes the soul within the ultimate realisation of creation into action, through Nukvah ("Feminine" the Partzuf of Malchut). As Keter and Daat are two dimensions of the same principle, they are alternately listed among countings of the 10 Sephirot, becoming Da'at Elyon and Da'at Tachton (Higher, concealed Knowledge and Lower, revealed Knowledge).

• Atik Yomin
• Partzufim
• Zeir Anpin

Mystical Concepts in Chassidism, Jacob Immanuel Schochet, Kehot pub. Also printed as Appendix of Likutei Amarim-Tanya, Kehot. Chapter 8 etc.

• The Patzufim of Keter from inner.org