אריך אנפין (Arich Anpin; lit. "The Long Face") is the external aspect of the Sefirah of Keter, corresponding to Ratzon (desire).[1]
Etymology
The name אריך אנפין translates to "The Long Face."[2] The word Arich is also found as an acronym for the first letters of the phrase Ki Ani Hashem Rofecha (כי אני ה' רופאך), "For I am G‑d your Healer."This term compares to זעיר אנפין (Z'eir Anpin), a term which literally means "the small face" and which refers to the Middos of Atzilus. Both אריך אנפין (Arich Anpin) and זעיר אנפין (Z'eir Anpin) represent an array of emotional qualities and therefore are described by the term "face." Nevertheless, because זעיר אנפין (Z'eir Anpin) is drawn down through the medium of G-d's intellectual qualities, it is "small," i.e., constrained, while אריך אנפין (Arich Anpin) is "long," because its attributes are not constrained by intellect.
Definition
The sefirah of Keter is comprised of two inseparable aspects: an inner aspect called Atik Yomin (pleasure, or תענוג) and an external aspect called אריך אנפין (desire, or רצון).[3] While Atik Yomin relates to the Self, אריך אנפין relates outward toward the world and is considered the beginning and root of the world of Atzilut.[4], [5]
The desire of אריך אנפין is for something "outside of Himself," a revealed desire for a specific thing. This is in contrast to the desire of Adam Kadmon, which is a general, concealed perception of Himself.[6]
The thirteen attributes of mercy are described as the thirteen fixtures of the beard of אריך אנפין.[7]
In Tanya, it is explained that the mazal of notzer chesed (the eighth attribute of mercy) is from the mochin stimin (hidden brains) of אריך אנפין, which is the source of the extractions (birurim).[8]
The Alter Rebbe explains in Likkutei Torah that the Or Ein Sof enclothed in the Torah is the level of Keter, drawn down from אריך אנפין. This makes the Torah a "Tree of Life" and an "elixir of life."
אריך אנפין is called a אדם ממש, as in “אדמה לעליון[9]”, reflecting the level of אין סוף[10]
Enclothement of Atik Yomin within Arich Anpin
The seven lower emotional sefirot of Atik Yomin (pleasure) are enclothed within the sefirot of אריך אנפין (desire), thereby enlivening them.[11]
- *Chessed* of Atik Yomin (an abundance of pleasure) vests within *Keter* of אריך אנפין (the desire for the desire).[12]
- *Gevurah* of Atik Yomin (pain or judgment) vests within Chochmah Stima'ah (the Hidden Wisdom) of אריך אנפין. This is because Chochmah provides the precision and restriction for the desire, determining that it should be a particular way and not another.[13], [14] This is also called the "hidden reason for the desire" (Ta'am Kamoos LaRatzon).[15]
Source of the Lower Sefiros
The "Arms" of אריך אנפין, which are the emotions of the desire, vest within Chochmah and Binah.[16] The intellectual Sefirot of Chochmah and Binah of Atzilut receive from the aspects of Netzach and Hod of אריך אנפין.[17] The source of the influence for the Torah, which is identified with Zeir Anpin, comes from אריך אנפין.
Unlimited Nature
The emotions of the desire, which is called אריך אנפין – the Long Countenance, are unlimited, just as the desire itself is unlimited.[18]
References
- ↑ The Knowledge of HaShem (Markel)
- ↑ The Knowledge of HaShem (Markel)
- ↑ The Knowledge of HaShem (Markel)
- ↑ Shaar HaYichud, ch. 24
- ↑ The Knowledge of HaShem (Markel)
- ↑ The Knowledge of HaShem (Markel)
- ↑ Sefer HaMa’amarim 5714
- ↑ Tanya
- ↑ Isaiah 14:14. See Shnei Luchot Habrit, Torah Shebichtav, Vayeishev 301b.
- ↑ Unlike Z”A, Z”A is called “the image of man.” See Biurei HaZohar - Tzemach Tzedek [Vol. 2], Parshas Chayei Sarah, p. 645.
- ↑ The Knowledge of HaShem (Markel)
- ↑ The Knowledge of HaShem (Markel)
- ↑ Shaar HaYichud, ch. 24
- ↑ The Knowledge of HaShem (Markel)
- ↑ Shaar HaYichud, ch. 24
- ↑ Shaar HaYichud (The Gate of Unity)
- ↑ Shaar HaYichud (The Gate of Unity)
- ↑ Shaar HaYichud (The Gate of Unity)