68. The third criterion is that since Ze’er Anpin ascends to Yisrael Sabbaand Tevuna and unites and completes the lights¹⁸² of the right and left of Yisrael Sabbaand Tevuna – and without Ze’er Anpin ascending as feminine waters¹⁸³ represented by the ascent of Ze'er Anpin to the higher levels as the middle line. In Kabbala and Torah thought in general, the concept of female denotes the dynamic of receiving, while male denotes giving. The flow of direct light of Ḥokhma from above to below is described as the “masculine waters.” the right and left of Yisrael Sabbaand Tevuna would be unable to illuminate¹⁸⁴ as feminine waters, there would be no mediation of the right and left lines (the columns of light of giving and Ḥokhma, respectively). As a result, there could be no illumination from Yisrael Sabba and Tevuna to the levels below, since the right and left lines essentially negate each other. – it turns out that the ascent of Ze’er Anpin to Yisrael Sabbaand Tevuna has caused the emergence of three lines: the right, the left, and the middle, which are the Ḥokhma, Bina, and Da’at of Yisrael Sabbaand Tevuna**.**¹⁸⁵, which is also the pseudo-sefira of Da’at mentioned here, the three lines are able to work together, instead of negating one another. Through this complementary dynamic, they are able to illuminate to the levels below.

footnotes: ¹⁸² This refers to the rectification of lines described and referred to in many of the preceding sections, from section 20 until this section. ¹⁸³ The ascent of feminine waters is a term referring to the “yearning” from below for the light of Ḥokhma ¹⁸⁴ As was explained in the extensive discussion of the rectification of lines, without a “middle line” formed by the ascent of Ze'er Anpin ¹⁸⁵ The emergence referred to here is that by the ascent of the middle line (Ze'er Anpin

There is a rule that the total measure that a lower partzuf causes to illuminate in an upper partzuf is merited by the lower one as well.¹⁸⁶ was the impetus for the change in the higher partzuf, the qualities that emerge in the upper partzuf also emerge in the lower one. Accordingly, Ze’er Anpin receives the same brains¹⁸⁷, the “brains,” represents the animating divine lifeforce within all created beings. Since Ze'er Anpin activated greater illumination of Ḥokhma in Yisrael Sabba and Tevuna, by serving as the middle line (the feminine waters), Ze'er Anpin also receives that same illumination of the light of Ḥokhma.*of Ḥokhma, Bina,* and Da’at from *Yisrael Sabbaand Tevuna*. This is the mystical meaning of the statement “Three come out of one; one exists in three” (as explained in the Zohar, Bereshit 1, section 276, s.v. “ve’od,” and as explained in section 52 above). The three criteria for the process of fusion for the emergence of a lower partzuf have now been explained.

footnotes: ¹⁸⁶ Since the lower partzuf ¹⁸⁷ See section 46 above for a more extensive explanation. The main idea is that the light of Ḥokhma