In the mid-16th century, the great Kabbalist, Rabbi Isaac Luria, also known as the Ari, came to Zefat. His teachings were written down by his students, especially his main disciple, Rabbi Chaim Vital, and became classics of Kabbalistic literature.

In the Ari's teachings, the Ten Sefirot is primarily discussed as Partzufim (Faces or Personifications) anthropomorphic metaphors for the Divine forces of Creation and Providence that are in the universe of Tikkun (Rectification). Although a Partzuf is made from only one aspect of the Ten Sefirot , each Partzuf contains a full complement of Ten Sefirot in its own right
The metaphor of Partzufim is about different states of consciousness and how we mirror the Divine. Viewing this painting is like looking into a mystical mirror. We are all part of the great 'Family Tree of Life.'

The Kabbalah stresses the importance of forming a permanent, healthy relationship and having children. We thus take part in a variety of relationships - child/parent, sister/brother, wife/husband, parent/child, grandparent/grandchild, etc.

In each relationship, we experience in our own lives something parallel to the relationships between the various Partzufim in the universe of Tikkun (Rectification). The process of Tikkun is defined as the joining of the Masculine and Feminine in relationships as in a family. In this painting, the blue square symbolizes the Masculine, the red triangle symbolizes the Feminine, and the yellow circle symbolizes the joining of the two together.


At the top of this print is a head with a mane of white hair and a flowing white beard. This represents Arikh Anpin (Large Face) - the Partzuf made from the Sefirah Keter (Crown). The state of consciousness that he represents is total Unconditional Love. His white hair and beard are metaphors for an aged person - a Grandfather - who is filled with patience and forgiveness and is not the least bit judgmental. The yellow circle above his head represents his Keter, the blue square in his head represents his Chakhmah (Wisdom) and the red triangle at his throat represents his Binah (Understanding).

Two figures start from the throat of Arikh Anpin and flow down with his beard. They represent Abba and Imma (Father and Mother). Abba is made from Wisdom, and Imma is made from Understanding. They, too, are metaphors for the expanded consciousness of Unconditional Love. They represent how this higher, unconditional consciousness is channeled down into the lower, conditional consciousness of Zer Anpin (Small Face) - who is represented here as the young man with black hair and beard. As Zer Anpin matures, he gradually embraces more and more of the nature of his 'parents' and transforms his consciousness from constricted Justice into expanded Love.

Two minor Partzufim, called Yisrael Saba and Tevunah, act as a lesser Father and Mother. They are represented in this print as the male and female figures directly beneath Abba and Imma. Since Zer Anpin matures gradually, there are times when he can only encompass a smaller amount of the higher consciousness. At these times, he receives from the smaller Father and Mother - Yisrael Saba and Tevunah.
In the Kabbalah, Abba and Imma together are often referred to as Wisdom; whereas Yisrael Saba and Tevunah together are referred to as Understanding.

Their 'children' are the two Partzufim that are made from the lower seven Sefirot. Zer Anpin (Small Face) is made from the six Sefirot from Kindness to Foundation. He is the first-born Son. His black hair and beard are metaphors for the quick temper and judgmental nature of youth. Nukba (Female) is made from the tenth Sefirah, Kingship. She is the Daughter, represented in this print by the young woman dressed in purple with long red hair. A crescent moon shape is on her forehead as she represents the moon and its cycles.

Zer Anpin and Nukba together contain Daat (Knowledge), which is the result of the union between the Father and Mother. According to the Kabbalah, Zer Anpin inherits both masculine and feminine halves of Daat from his parents. Thus, both parents can be seen in his face. He keeps the masculine half for himself, and gives the feminine half (represented by the red triangle) to Nukba. This sharing of Daat is symbolized by the tefillin (phylacteries) that are worn by both the Masculine Partzuf Zer Anpin and the Feminine Partzuf Nukba. The Kabbalah teaches that the head tefillin are Zer Anpin's. His hand tefillin are the head tefillin of Nukba. This can be seen in this print.

Nukba is the lowest Partzuf and gives birth to the created worlds (Creation, Formation and Completion) - which are represented in this print by the small baby who is beneath her. She is the Shekhinah who dwells in the lower worlds and especially in us. Because of this, she is associated with our process of transforming evil - which is the dark shadow at the bottom of the painting.