The correction of lines. The right line is the white of Abba [father]. Through the appearance of light of Hochma [wisdom] into the 320 sparks, the Malchut of each Melech [king] descends back to her place since there is a Tzimtzum [restriction] on the Aviut [thickness], and when the Aviut is incompatible, she must descend.
We can interpret that by the light of Hochma lowering the Aviut, meaning that person feels that there is nothing lowlier than working for himself, but he is still powerless to work for the sake of others, meaning to bestow, this is why we need a left line, which is regarded as “the red of Ima [mother].”
Hence, the core of the Sefirot extends from the right line, like a person who has five senses—sight, hearing, smell, speech, and touch—but in order for them to be activated, we need an objective.
For this reason, when the white of Abba comes, he sees that it is not worthwhile to work with the “sight, hearing, smell, and speech” for his own sake. Thus, he sits idle and seems asleep, as though his senses are inactive because they have no fuel. But to work with the senses in order to bestow, he has still not achieved this knowledge, which is also an objective.
In order to obtain the power to bestow, he must receive from the left line, called “red of Ima,” which is Malchut that is sweetened with Bina, meaning that his will to receive will agree to the work of bestowal, which is the quality of Bina.
Afterward, when he has the fuel from bestowal, when he makes a Zivug [coupling] on this quality, meaning when he performs actions with this quality, the verse, “I will bless you in all that you do” comes true. That is, the upper light becomes unified over this quality, and this is called “the middle line,” when the light is on the unification of the two lines, right and left, and this is already wholeness.