סח. נתון ג' הוא: כיון שז"א עולה לישסו"ת ומיחד ומשלים האורות דימין ושמאל דישסו"ת, ולולא עלית ז"א למ"ן, לא יכלו הימין ושמאל דישסו"ת להאיר, נמצא שעלית ז"א לישסו"ת גרמה יציאת שלשה קוין: ימין, שמאל, ואמצע, שהם חב"ד דישסו"ת.
68. The third criterion is that sinceZe’er Anpinascends toYisrael Sabba and Tevunaand unites and completes the lights182This refers to the rectification of lines described and referred to in many of the preceding sections, from section 20 until this section.of the right and left ofYisrael Sabba and Tevuna– and withoutZe’er Anpinascending asfeminine waters183The ascent of feminine waters is a term referring to the “yearning” from below for the light of Ḥokhma 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 ofYisrael Sabba and Tevunawould be unable to illuminate184As was explained in the extensive discussion of the rectification of lines, without a “middle line” formed by the ascent of Ze'er Anpin 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 ofZe’er AnpintoYisrael Sabba and Tevunahas caused the emergence of three lines: the right, the left, and the middle, which are theḤokhma,Bina, andDa’atofYisrael Sabba and Tevuna.185The emergence referred to here is that by the ascent of the middle line (Ze'er Anpin, 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.
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ויש כלל, שכל שיעור האור שהתחתון גורם להאיר בעליון, זוכה בו גם התחתון, ולפיכך מקבל ז"א אותם המוחין דחב"ד מישסו"ת. שזה סוד “תלת מחד נפקין חד בתלת קיימא" (כמו שנתבאר בזהר בראשית א' רע"ו דבור המתחיל ועוד, וכמו שנתבאר כל זה לעיל אות נ"ב עיין שם). והנה נתבארו שלשה הדברים הנתונים בענין הזווג להוצאת התחתון.
There is a rule that the total measure that a lowerpartzufcauses to illuminate in an upperpartzufis merited by the lower one as well.186Since the lower partzuf 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 Anpinreceives the samebrains187See section 46 above for a more extensive explanation. The main idea is that the light of Ḥokhma, 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’atfromYisrael Sabba and 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 lowerpartzufhave now been explained.
סח. נתון ג' הוא: כיון שז"א עולה לישסו"ת ומיחד ומשלים האורות דימין ושמאל דישסו"ת, ולולא עלית ז"א למ"ן, לא יכלו הימין ושמאל דישסו"ת להאיר, נמצא שעלית ז"א לישסו"ת גרמה יציאת שלשה קוין: ימין, שמאל, ואמצע, שהם חב"ד דישסו"ת.
68. The third criterion is that since Ze’er Anpin ascends to Yisrael Sabba and Tevuna and unites and completes the lights182This refers to the rectification of lines described and referred to in many of the preceding sections, from section 20 until this section. of the right and left of Yisrael Sabba and Tevuna – and without Ze’er Anpin ascending as feminine waters183The ascent of feminine waters is a term referring to the “yearning” from below for the light of Ḥokhma 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 Sabba and Tevuna would be unable to illuminate184As was explained in the extensive discussion of the rectification of lines, without a “middle line” formed by the ascent of Ze'er Anpin 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 Sabba and 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 Sabba and Tevuna.185The emergence referred to here is that by the ascent of the middle line (Ze'er Anpin, 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.
ויש כלל, שכל שיעור האור שהתחתון גורם להאיר בעליון, זוכה בו גם התחתון, ולפיכך מקבל ז"א אותם המוחין דחב"ד מישסו"ת. שזה סוד “תלת מחד נפקין חד בתלת קיימא" (כמו שנתבאר בזהר בראשית א' רע"ו דבור המתחיל ועוד, וכמו שנתבאר כל זה לעיל אות נ"ב עיין שם). והנה נתבארו שלשה הדברים הנתונים בענין הזווג להוצאת התחתון.
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.186Since the lower partzuf 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 brains187See section 46 above for a more extensive explanation. The main idea is that the light of Ḥokhma, 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 Sabba and 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.