Partzufim/Partsufim (Hebrew: פרצופים, singular partzuf, Hebrew: פרצוף), meaning "Divine Personas", are particular reconfigured arrangements of the ten sefirot, divine attributes/emanations of Kabbalah. Each partzuf is thus a configuration of disparate entities into a harmonious unit.[1] The names of the partzufim are derived from the Zohar, the foundational text of Kabbalah. There, they are synonymous terms for the sefirot. Their full doctrinal significance emerged in 16th century Lurianic Kabbalah with reference to the cosmic processes of Tohu and Tikun, "Chaos and Rectification."
Medieval Kabbalah described the ten sefirot as divine channels that emanate from their source and descend in a linear progression. Moses ben Jacob Cordovero systemised the different Medieval interpretations of the Zohar. Later, Isaac Luria recast Kabbalah into its second articulation. Lurianic Partzufim describe the dynamic relationships between personas, which interact with each other. The higher partzufim clothe themselves within the lower ones, as a soul is clothed in a body.
According to the Lurianic system, the linear scheme of sefirot precipitates the "shattering" of Tohu, the world of Chaos. Their reformation as partzufim in the World of Atziluth, or Rectification, begins cosmic repair.
As a result of the collapse of the World of Chaos, sparks of holiness were lost, or exiled, in the three lower Worlds. Man, whose soul reflects the harmonised order of partzufim, rectifies the mundane world by redeeming the exiled sparks of holiness through Torah study and performance of mitzvot.
Traditional location of the Idra Assembly. In the Zohar narrative Shimon bar Yohai convenes his students to expound the partzufim. Later Isaac Luria, who systemised the partzufim, convened his students there, each one sitting in the location of their former incarnation[2]
In Lurianic Kabbalah, the four realms of our created existence are arranged in a stable form, through the reconfiguration of the original sephirot into partzufim. The first realm to exhibit this new arrangement is the mature form of Atzilut (the World of "Emanation"), therefore also called the "World of Tikun" (Rectification). This follows on from the Shevirah ("Shattering") of the sefirot vessels in the "World of Tohu" (Chaos), the initial, unstable form of Atzilut. In Tikun, the Sefirot evolve into the harmonised partzufim new arrangements, where they can unite. The realm of Tohu is characterised by abundant light (Ohr) and weak vessels, as the 10 sefirot act independently as absolute forces, causing it to collapse. Tikkun is characterised by lower lights in strong vessels, as through the partzufim the sefirot inter-relate to absorb the illumination from Tohu.
Instead of each sefirah merely including a full subset of 10 sefirot as latent potential forces, the first stage of their evolution in the Lurianic scheme, in the partzufim the sefirot become full autonomous arrangements where all 10 sefirot are active forces of intellectual and emotional powers arranged around one of their number, analogous to the Yosher ("Upright") human-like configuration of the sephirot in three columns. They can now interact with the other partzufim, becoming enclothed within them in dynamic interaction. For example, Arich Anpin, the Partzuf of Keter-Will means the "Long/Extended Face" as it acts as the foundational Divine Will within Creation, extending down through subsequent partzufim, sefirot and Worlds, though in successively more concealed mode. The task of man becomes the rectification of the fallen sparks of Tohu, the concealed sublime origins of lower Creation, latently active in their exiled state. The messianic goal is the union of the original great illumination of Tohu within mature vessels of Tikun, revealing the ultimate divine essence of both.
As Medieval Kabbalists never tire of stressing the unity and non-plurality in the concept of the sefirot, so Luria stressed the metaphorical nature of the partzufim. They are Divine "faces", manifestations of the Godhead, alternative aspects through which God manifests Himself, and do not imply any plurality in God. As Rabbi Shimon bar Yochai recounts in the Zohar:
Whatever I said of the Atika Kadisha, Holy Ancient-One, and whatever I said of the Zeir Anpin, is all One; everything is absolutely One. There is no division in Him, blessed be He and blessed be His Name forever. The sum of all this is: the Ancient of the Ancient and the Zeir Anpin are absolutely One. All is, was, and shall be; He will not change, He is unchanging, and he has not changed...Should you ask, what then is the difference between one and the other? It is all One, but from above His paths divide and from below judgement is found; from our perspective they differ one from another.[3]
Primary and Secondary partzufim
The 10 sephirot develop into 5/6 primary partzufim, which further develop into pairs of Male and Female secondary partzufim. The male principle in Kabbalah metaphorically denotes outward/emanator/giver, and the female principle denotes inward/receiver/nurturer, similar to the female process of pregnancy to nurture subsequent emanation. The terminology and system of partzufim describes detailed and specific aspects of Divinity, their nature and function discussed in Kabbalah.
Primary partzufim
The fundamental primary partzufim and the sefirot they develop from are:
Atik Yomin-"Ancient of Days", supreme "earliest/oldest" inner dimension of Keter Will from Ein Sof)
Arich Anpin-"Long Face/Extending Patience", infinitely extending downwards source of divine compassion in Keter Will
Abba-"Father", Chokhmah illumination of Wisdom insight, root of intellect on the "right" of the sefirot (Revelation)
Imma-"Mother", Binah intellectual Understanding nurturing pregnant emotions, on the "left" side of the sefirot (Internalisation)
Zeir Anpin-"Small Face/Short Patience", Son, 6 sefirot emotions that shattered, born from Imma on "left" side (Judgement)
Nukvah-"Female" of Zeir Anpin, Daughter, Malkuth reign in Feminine Shekhinah, born from Zeir Anpin on "left", man reunites
Full array of partzufim
The full array of primary partzufim and the secondary partzufim that develop from them:
Both of the secondary, male and female partzufim of Atik Yomin and Arich Anpin exist within the same configuration. There are therefore only 10 distinct secondary partzufim, and consequently the secondary partzufim of Keter do not have particular names, unlike the secondary partzufim of the other sefirot.
Manifestations
The 6 primary and 12 secondary partzufim are the basic harmonised Divine manifestations in the Four Worlds of created existence. More specifically however, within their interaction are numerous more particular aspects of Divinity, each denoting a differentiated expression. In the Idrot narratives of the Zohar, Rabbi Shimon bar Yochai discusses profound manifestations of the partzufim. The Idra Zuta, traditionally ascribed to his day of passing from this world, his Yom Hillula "wedding day", is considered the deepest teachings of the Zohar.[4]
The Stages of the Creative Process from God's Infinite Light to Our Physical World from www.inner.org. Includes detailed descriptions of particular partzuf manifestations
The Partzufim - The Sefirotic Faces By Rabbi Ariel Bar Tzadok (Originally published in Panu Derekh #13)
True Monotheism Kabbalistic understanding of the absolute Unity of Divine Manifestations, from inner.org
January 25, 2023
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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 Partzufim news newspapers books scholar JSTOR July 2022 Learn how and when to remove this template message Partzufim Partsufim Hebrew פרצופים singular partzuf Hebrew פרצוף meaning Divine Personas are particular reconfigured arrangements of the ten sefirot divine attributes emanations of Kabbalah Each partzuf is thus a configuration of disparate entities into a harmonious unit 1 The names of the partzufim are derived from the Zohar the foundational text of Kabbalah There they are synonymous terms for the sefirot Their full doctrinal significance emerged in 16th century Lurianic Kabbalah with reference to the cosmic processes of Tohu and Tikun Chaos and Rectification Medieval Kabbalah described the ten sefirot as divine channels that emanate from their source and descend in a linear progression Moses ben Jacob Cordovero systemised the different Medieval interpretations of the Zohar Later Isaac Luria recast Kabbalah into its second articulation Lurianic Partzufim describe the dynamic relationships between personas which interact with each other The higher partzufim clothe themselves within the lower ones as a soul is clothed in a body According to the Lurianic system the linear scheme of sefirot precipitates the shattering of Tohu the world of Chaos Their reformation as partzufim in the World of Atziluth or Rectification begins cosmic repair As a result of the collapse of the World of Chaos sparks of holiness were lost or exiled in the three lower Worlds Man whose soul reflects the harmonised order of partzufim rectifies the mundane world by redeeming the exiled sparks of holiness through Torah study and performance of mitzvot Contents 1 Description 1 1 Anthropomorphism of the partzufim 2 Primary and Secondary partzufim 2 1 Primary partzufim 2 2 Full array of partzufim 3 Manifestations 4 Image gallery 5 See also 6 Notes 7 External linksDescription EditSee also Sephirot and Tohu and Tikun Traditional location of the Idra Assembly In the Zohar narrative Shimon bar Yohai convenes his students to expound the partzufim Later Isaac Luria who systemised the partzufim convened his students there each one sitting in the location of their former incarnation 2 In Lurianic Kabbalah the four realms of our created existence are arranged in a stable form through the reconfiguration of the original sephirot into partzufim The first realm to exhibit this new arrangement is the mature form of Atzilut the World of Emanation therefore also called the World of Tikun Rectification This follows on from the Shevirah Shattering of the sefirot vessels in the World of Tohu Chaos the initial unstable form of Atzilut In Tikun the Sefirot evolve into the harmonised partzufim new arrangements where they can unite The realm of Tohu is characterised by abundant light Ohr and weak vessels as the 10 sefirot act independently as absolute forces causing it to collapse Tikkun is characterised by lower lights in strong vessels as through the partzufim the sefirot inter relate to absorb the illumination from Tohu Instead of each sefirah merely including a full subset of 10 sefirot as latent potential forces the first stage of their evolution in the Lurianic scheme in the partzufim the sefirot become full autonomous arrangements where all 10 sefirot are active forces of intellectual and emotional powers arranged around one of their number analogous to the Yosher Upright human like configuration of the sephirot in three columns They can now interact with the other partzufim becoming enclothed within them in dynamic interaction For example Arich Anpin the Partzuf of Keter Will means the Long Extended Face as it acts as the foundational Divine Will within Creation extending down through subsequent partzufim sefirot and Worlds though in successively more concealed mode The task of man becomes the rectification of the fallen sparks of Tohu the concealed sublime origins of lower Creation latently active in their exiled state The messianic goal is the union of the original great illumination of Tohu within mature vessels of Tikun revealing the ultimate divine essence of both Anthropomorphism of the partzufim Edit Main article Anthropomorphism in Kabbalah As Medieval Kabbalists never tire of stressing the unity and non plurality in the concept of the sefirot so Luria stressed the metaphorical nature of the partzufim They are Divine faces manifestations of the Godhead alternative aspects through which God manifests Himself and do not imply any plurality in God As Rabbi Shimon bar Yochai recounts in the Zohar Whatever I said of the Atika Kadisha Holy Ancient One and whatever I said of the Zeir Anpin is all One everything is absolutely One There is no division in Him blessed be He and blessed be His Name forever The sum of all this is the Ancient of the Ancient and the Zeir Anpin are absolutely One All is was and shall be He will not change He is unchanging and he has not changed Should you ask what then is the difference between one and the other It is all One but from above His paths divide and from below judgement is found from our perspective they differ one from another 3 Primary and Secondary partzufim EditThe 10 sephirot develop into 5 6 primary partzufim which further develop into pairs of Male and Female secondary partzufim The male principle in Kabbalah metaphorically denotes outward emanator giver and the female principle denotes inward receiver nurturer similar to the female process of pregnancy to nurture subsequent emanation The terminology and system of partzufim describes detailed and specific aspects of Divinity their nature and function discussed in Kabbalah Primary partzufim Edit The fundamental primary partzufim and the sefirot they develop from are Atik Yomin Ancient of Days supreme earliest oldest inner dimension of Keter Will from Ein Sof Arich Anpin Long Face Extending Patience infinitely extending downwards source of divine compassion in Keter Will Abba Father Chokhmah illumination of Wisdom insight root of intellect on the right of the sefirot Revelation Imma Mother Binah intellectual Understanding nurturing pregnant emotions on the left side of the sefirot Internalisation Zeir Anpin Small Face Short Patience Son 6 sefirot emotions that shattered born from Imma on left side Judgement Nukvah Female of Zeir Anpin Daughter Malkuth reign in Feminine Shekhinah born from Zeir Anpin on left man reunitesFull array of partzufim Edit The full array of primary partzufim and the secondary partzufim that develop from them Sephirah Unstable separated forces Partzufim Stable harmonised reconfigurations Secondary Partzufim Particular Male Female subdivisionsAbove conscious Keter Atik Yomin Ancient of Days Inner level of Keter DelightMost primary earliest causeArich Anpin Long Face Macroprosopus Outer level of Keter WillDescending Divine soul in Creation Atik Yomin is Male Ancient of Days Nukvah d Atik Yomin Female of Ancient of Days Arich Anpin is Male Long Face Nukvah d Arich Anpin Female of Long Face Wisdom Chokhmah Abba Ila ah The Higher Father The power to spontaneously extract insight from the superconscious realmYisrael Saba Israel the Elder The power to subsequently direct insight into consciousness Abba Father The combination of Abba Ila ah and Yisrael Saba Both partzufim of Chokhmah are male For their female counterparts see primary partzufim of BinahUnderstanding Binah Imma Mother Joined influence with Abba FatherNurturing development Tevunah Comprehension Both partzufim of Binah are female For their male counterparts see primary partzufim of Chokhmah6 Emotional Attributes ChesedGevurahTiferetNetzachHodYesod Zeir Anpin Small Face Microprosopus Revealed Ben Son Groom seeking unity with NukvahTorah study Written Torah Sun Tree of LifeRevelation of Divine transcendence Tetragrammaton The Holy One Blessed be He Both partzufim of Zein Anpin are male and have their female counterparts in NukvahYisrael named after Jacob Israel The face that looks upYaakov named after Jacob father of Israelites Active Emotion Malchut Nukvah No k d Zeir Anpin Feminine of Zeir Anpin Receiving Bat Daughter Bride seeking unity with Zeir AnpinPrayer Oral Torah Moon Tree of Knowledge of Good and EvilDivine immanence ElokimShechinah Indwelling Divine Presence Both partzufim of Nukvah are female and have their male counterparts in Zein AnpinLeah named after First wife of Jacob Rachel named after Second wife of Jacob Both of the secondary male and female partzufim of Atik Yomin and Arich Anpin exist within the same configuration There are therefore only 10 distinct secondary partzufim and consequently the secondary partzufim of Keter do not have particular names unlike the secondary partzufim of the other sefirot Manifestations EditThe 6 primary and 12 secondary partzufim are the basic harmonised Divine manifestations in the Four Worlds of created existence More specifically however within their interaction are numerous more particular aspects of Divinity each denoting a differentiated expression In the Idrot narratives of the Zohar Rabbi Shimon bar Yochai discusses profound manifestations of the partzufim The Idra Zuta traditionally ascribed to his day of passing from this world his Yom Hillula wedding day is considered the deepest teachings of the Zohar 4 Image gallery Edit The partzufim 3 Reishin and 13 attributes Tikunai Dikna from Cabala Denudata 1684 by Knorr von Rosenroth Jewish works avoid drawing personificationsSee also EditAnthropomorphism in Kabbalah Idra Isaac Luria Sephirot Tohu and TikunNotes Edit Ginsburgh Rabbi Yitzchak 2006 What you need to know about Kabbalah 1st ed Jerusalem Gal Einai ISBN 965 7146 119 Physician of the Soul Healer of the Cosmos Isaac Luria and His Kabbalistic Fellowship Lawrence Fine Stanford University Press 2003 pp 300 1 Zohar III 290a and 141a Rectifying the State of Israel Yitzchak Ginsburgh Gal Einai P 136External links EditGlossary of Kabbalah and Chassidut Letter P The Stages of the Creative Process from God s Infinite Light to Our Physical World from www inner org Includes detailed descriptions of particular partzuf manifestations The Partzufim The Sefirotic Faces By Rabbi Ariel Bar Tzadok Originally published in Panu Derekh 13 True Monotheism Kabbalistic understanding of the absolute Unity of Divine Manifestations from inner org Retrieved from https en wikipedia org w index php title Partzufim amp oldid 1125995786, wikipedia, wiki, book, books, library,
