Arich Anpin

Arich Anpin (also simply called Arich) is the external aspect of Keter and its lower part. 'Keter' is the "intermediary" and "bridge" between the Infinite Light (called "Ma'atzil" - the Emanator) and the World of Atzilut (called "Ne'etzalim" - the emanated) and through it to the rest of the worlds. Like all intermediaries, it includes aspects of both elements it connects: its inner dimension is the lower aspect of the Emanator - which is the Infinite Light (called Atik Yomin), and its external dimension is the highest aspect of the emanated - meaning the worlds created after the contraction of the Divine light (called Arich Anpin).

The Will for World Creation

Arich Anpin is the will for worlds to exist. Since the main aspect of the worlds is the seven sefirot, therefore the root of the sefirot as they exist in Arich Anpin is also seven in number.

Root of the Emanated

Arich Anpin is the "highest aspect of the emanated," meaning it is the root of the sefirot: the sefirot themselves derive their vitality from the sefirot of the World of Atzilut, and the sefirot of the World of Atzilut have their root in Keter, and within Keter itself from the lower and external aspect - in Arich Anpin. Regarding the difference between the middot (emotional attributes) of Atzilut and their root in Arich, Chassidut brings two metaphors:

A. The Visible Flame Versus the Fire Within the Coal

1. The difference between the sefirot and their root: The fire in the coal is completely united with the coal, and has no "prior cause" besides the coal itself. In contrast, the fire on the coal does not stem directly from the coal itself but from the fire within it.

2. The existence of the sefirot from their root: When looking at the coal, it's not at all apparent that there is fire within it, but when bringing a straw close to it or blowing on it, a flame emerges. This concealment is called "concealment close to revelation," and this is the relationship between the sefirot as they exist in their root in Arich and their existence in Atzilut.

B. Written Letters Versus Engraved Letters

Just as engraved letters are one with the precious stone in which they are engraved, unlike written letters which are something separate (the ink is made from plant matter, and the parchment from animal), so too the sefirot as they exist in their root are completely united with Divinity, but as they exist in Atzilut they are "vessels" that limit the light clothed within them.

The Investiture of Arich Anpin in Chochmah and Binah

Abba v'Imma is an acronym for "Father and Mother," which are Chochmah and Binah of Atzilut. The meaning of the "saying" is that the sefirot of Arich Anpin (its seven lower sefirot) invest themselves actually in Chochmah and Binah of Atzilut. This means that what Chochmah and Binah receive from the sefirot of Arich is in a manner of actual investiture and in a way of closeness. This is unlike what they (Chochmah and Binah) receive from higher levels, from which they merely "nurse" – which is in a way of distance.

The meaning of this "investiture" is that Chesed of Arich (which invests in Chochmah) is the root of the entire right column (ChaChaD - Chochmah, Chesed, Netzach), while Gevurah of Arich (which invests in Binah) is the root of the entire left column (BaGaH - Binah, Gevurah, Hod).

The Influence of Arich Anpin on the Middot

Unlike Chochmah and Binah (in which Arich Anpin "clothes itself" internally), it influences the middot only in an external manner. The source for this concept is stated in Etz Chaim that one strand of hair of Arich Anpin strikes the back of Zeir Anpin, and through this the Da'at of Zeir Anpin divides into Chesed and Gevurah. This means that the influence of Arich Anpin on Zeir Anpin (the middot) is in the manner of "back" (and in Kabbalistic terminology is called "unification of back to back").

Chassidic teachings explain this through an analogy from the human soul ("from my flesh I shall perceive G-d"): In the human soul, "Arich Anpin" is the level of "will" and "Zeir Anpin" refers to the middot (love of G-d and fear of Him). In order for the "natural" love and fear (with which a person is born) to grow, and for "intellectual" love and fear to be born within him, there is a need for a power that transcends intellect. This means that a person has the ability to arouse within himself a love and fear more elevated than they are in their natural state, even without studying and delving and having something to contemplate – and this is through the power of "will" embedded in the depths of his soul (the level of "Arich Anpin" within him). And this arousal is the introduction that gives him the power and ability to reach intellectual love and fear in an internal and true manner.

The Circles of Arich

The sefirot of Arich Anpin differ in their essence and in their configuration from the sefirot of Atzilut. The light of Atzilut is "filling", and comes in the configuration of "straightness" (the level of each sefirah is lower than the one that "gave birth" to it, and therefore they are configured in a straight line one beneath the other). In contrast, the light of Arich Anpin is "encompassing", and comes in the configuration of "circles".

The significance of this is that on one hand, "Arich Anpin" encompasses and surrounds all of the order of hishtalshelut (the worlds of ABYA) at once from their head to their feet, but on the other hand it is only a "will" for creation - and is not a root and source for actual creation.

This is similar to a person's will. When a person wants to build a house (for example): on one hand, his will encompasses the entire form of the house, its floors, the shape and size of the rooms, the furniture he wants in it, etc. But on the other hand, the will itself cannot build a house... for that, there is a need for Chochmah and Binah, middot and action.

Its Significance in the Human Soul

Just as in the worlds, the significance of Arich Anpin is the will for the creation of worlds (as above), so too in the soul it is the level of will. In the soul there are "encompassing" and "internal" powers, and will is one of the encompassing powers.

And the explanation of this matter: The internal powers are limited to a specific organ, but will is not so, rather it is found in all organs equally. This is sensibly evident, for as soon as a will arises in a person to move his hand, it moves immediately without any delay at all (that is, it is sensibly evident that there is no need for the will to travel from the head to the hand, and the reason for this is because the will is simultaneously present in the head and the hand equally).

See also

• Atik Yomin