140 MYSTICAL CONCEPTS IN CHASSIDISM Divine emanations to proceed in such a way as would make it pos­ sible for a world to come into being. This is effected by extending, as it were, the Sefirot; by harmonising the Sefirot, causing them to function within one another. Thus the Kelim would be larger and stronger, and able to absorb the Orot. In this new order the Sefirot appear as Partzufim (Forms; Visages; Configurations), according to the scheme of Yosher. Keter is no longer a simple point in which the other Sefirot are included as latent points, but it is converted into a configuration analogous to the Man-Image (referred to above, chapter III, section 8) in which every Sefirah functions, though Keter is the dominant aspect. This Partzuf is called Arich Anpin ( the long, or Extended Face; Macro- prosopus). In this Configuration we speak of Keter of Arich Anpin, Chochmah of Arich Anpin, Birmh of Arich Anpin, and so forth, Arich Anpin, also called the Yosher of Adam Kadmon (i.e., the basic Se^rot-scheme of Yosher as it is in the Realm of Adam Kadmon), is the substratum of everything. Thus it extends from the highest to the lowest level, from Keter of Adam Kadmon to Malchut of Asiyah (though in an ever more concealed mode).® Subsequently, the other two Sefirot that remained intact were also transmuted. The principle of Chochmah is converted to the Partzuf of Abba (Father), and the principle of Binah is converted to the Partzuf of Imma (Mother; or Supernal Mother). Both Abba and Imma are complete Partzufim, each compounding all ten Sefirot. 2. See Igeret Hakodesh, sect. XX, and note 86(95) a.l.; cf. supra, chapter IV, note 16..