That feeling isn't just a modern phenomenon. The mystics of Kabbalah, seeking to understand the structure of the divine, also grappled with complex relationships. to some of those complexities, specifically as illuminated by the partzufim – divine faces or configurations – through the lens of the Sulam commentary.
So, what are these partzufim? Think of them as different aspects or arrangements of the sefirot, the ten emanations through which the divine manifests. They're like different lenses through which we can view the infinite. And the Sulam commentary helps us understand how these lenses work.
Now, the Sulam commentary explains that we can broadly divide these partzufim into two groups. First, we have the partzufim of the "first three" sefirot: Keter (Crown), Ḥokhma (Wisdom), and Bina (Understanding). These are considered the more intellectual, conceptual realms.
Then, we have the partzufim of the "six extremities." This group is a bit more complex. It includes the lower seven sefirot of Bina, which together form the partzufim known as Yisrael Sabba (Israel the Elder) and Tevuna (Intelligence). It also includes the partzufim of Ze’er Anpin (Small Face) and Malkhut (Kingdom).
It's these latter three – Yisrael Sabba and Tevuna, Ze’er Anpin, and Malkhut – that are always considered part of the "six extremities." Even when they seem to connect with or receive from the "first three" (Keter, Ḥokhma, and Bina), they don't fundamentally change their nature. They remain rooted in the realm of the six extremities.
Think of it like this: you can put a fancy hat (the "first three") on someone, but it doesn't change who they are underneath (the "six extremities"). The core essence remains.
Why is this? Well, the Sulam commentary, drawing upon the wisdom of the Zohar (that foundational text of Kabbalah), explains that these partzufim lack Keter, Ḥokhma, and Bina at their very roots. As the Zohar, in Mishpatim, section 520, puts it: "The head of the king is established in Ḥesed and Gevura.”
What does that mean? Let's unpack it. Here, "the king" refers to Ze'er Anpin. Even when Ze'er Anpin, the "king," is "established with a head" – meaning when it receives influence from the higher sefirot – it still only operates on the level of Ḥesed (Loving-Kindness) and Gevura (Severity). Ḥesed and Gevura are the first two of the six extremities. So, even with the "first three" involved, Ze'er Anpin remains fundamentally connected to the realm of the "six extremities".
It's a subtle but important distinction. It highlights the hierarchical structure of the sefirot and the way different aspects of the divine interact.
So, what’s the takeaway? This intricate dance between the partzufim reminds us that understanding the divine, and perhaps even ourselves, requires careful attention to detail and an appreciation for the complex relationships between different aspects of reality. It's a journey of constant learning and refinement, where even when we think we've reached a higher level, we're still rooted in our fundamental nature. And maybe, just maybe, that's a good thing.