Chapter 34

אNow, in the aspect of Zeir Anpin of [the world of] Atzilut (Emanation) there are two levels, which are called Yisroel (Israel) and Yaakov (Jacob),¹ as known.

ב[We will now] explain the [various] particulars of levels in this.

ג[However,] we must first understand that the reason it is called by the name Yisroel-ישראל is “because you have ruled over (שרית) Elohi”m-אלהי״ם [and prevailed] etc.”²

דThis is the [matter of the] name of Ma”H-מ״ה-45 (יו״ד ה״א וא״ו ה״א) which clarifies and rules over the name of Ba”N-ב״ן-52 (יו״ד ה״ה ו״ו ה״ה),³ for [it states],⁴ “They are clarified with Chochmah,” and,⁵ “It is in the power of the man to clarify,” and,⁶ “It is the nature of man to conquer etc.”

הIn order to explain these things, we must first understand the difference between the aspect of Yisroel Saba (The Elder Israel) and Yisroel Zoota (The Little Israel).⁷

וThe aspect of the emotional [Sefirot] of Chochmah itself are called “Yisroel Saba – The Elder Israel.”

זNow, there are two levels in this: The first [level] is the emotions that are in the Light of Abba (Ohr Abba), and the second [level is] the emotions that are in the Hidden Chochmah (Chochmah Stima’ah).

חThis is called “The First Man – Adam Kadma’a” in the terminology of the Zohar.

טRegarding this it states, “What (Ma”H-מ״ה) is his name, and what (Ma”H-מ״ה) is his son’s name.”

יNow, the emotions that are lower than Chochmah [intellect] are called “Yisroel Zoota – The Little Israel,” for they are in an aspect of immaturity.

יא[This is] because they come [to be revealed] through the diminishment and concealment of the main essence of the intellect.

יב[All that is revealed] is what the external vessels of Netzach and Hod of Abba draw forth to give rise and bring out an intellect for kindness (Chessed) and love, which is called “Chessed Zoota – The Little Kindness.”

יג(This may be compared to the seminal drop which is in the brain of the father etc. Similarly, it states “What (Ma”H-מ״ה) is his son’s name” in reference to “Yisroel Zoota – The Little Israel,” which is drawn from the seminal drop of Abba (The Father) [Chochmah] etc., as known.)

ידNow from the aspect of NeHi”Y of Abba, [influence] is drawn into NeHi”Y of Imma.

טו[NeHi”Y of Imma] is the aspect of the influencing and lowering of the comprehension and reasoning of this emotion of kindness.

טזHowever, the aspect of NeHi”Y of Imma is withdrawn during the birthing and revelation of the arousal of the quality of love and the like, [of the heartfelt emotions].

יזFor, as is clearly observable, the reasoning and the intellect becomes abbreviated and withdrawn during the arousal of the [heartfelt] emotions.

יח(This [explains] the matter of,⁸ “You shall see on the birthing stones,” that is, the thighs become cold at the time of birthing.⁹

יט[This is] because, the first NeHi”Y is withdrawn and a new NeHi”Y is drawn forth, as explained elsewhere.)

כThis is called the aspect of, “Breaking through the Yesod of Imma,” to give birth to the [heartfelt] emotion.

כאAt first, the [emotion of] love is hidden and concealed, included in the intellect, like a fetus in the womb of its mother.

כבHowever, after the [heartfelt] emotions are born they include the kindnesses (Chassadim) of Abba and the judgments (Gevurot) of Imma with [all] their general and particular aspects.

כגNow, there are three levels in this: There is the aspect of “Mochin D’Yenika – The Intellect of Suckling,” the aspect of “Mochin D’Gadlut Rishon D’Imma – The Intellect of the First Maturation from Imma,” and “Gadlut Sheni D’Abba – The Second Maturation from Abba,” as known.

כדAs known, the explanation of these things is that the emotions are in an aspect of a fetus, three within three.

כהThat is, only the externality of NeHi”Y [is revealed]. Included within them, in a concealed manner, are ChaBa”D and ChaGa”T.

כו[This is to say that] these are only the [instinctual] nature of the emotions.

כזThrough suckling (Yenikah), they become developed and prepared to receive intellect. This is similar to an infant whose limbs grow from suckling his mother’s milk, as known.

כח[This continues] until when he is six years of age his emotions have intellect, but in a very limited fashion.

כטHowever, [now] his actions and ways have an aspect [and degree] of reasoning and intellect, and are not just the natural instinctive emotions [that are] only like those of an animal.

לThis continues until he is nine years of age, at which point he is capable of procreation.¹⁰

לאAt this point he has an aspect of additional growth of his intellect, more than what is necessary for the emotions alone.

לבMoreover, it now is possible for the beginning of an emotion that comes into being only according to intellect and reasoning, and if the intellect dictates the opposite, then an opposite emotion will be born, until his emotions are entirely according to [the dictates of] the intellect.

לגIn contrast, prior to the age of nine he only had intellect according to the emotions that were already [instinctively] embedded in him, which he can have insight into.

לדThis [type of intellect] is also found in wild animals and domesticated animals, that they have insight within their [natural] emotions to find food and sustenance, except that in mankind [this aspect] is called “the animal of the speaker – Chai SheB’Medaber.” This will suffice those of understanding.

להFrom nine years of age and up, he is prepared for the second maturation, [which is] from Abba.

לוThis is to say that [now] it is possible for the intellect to overpower the emotions, (as explained elsewhere at length regarding the matter of,¹¹ “From the pinnacles of the boulders etc.”).

לזBecause of this he is capable of procreation, since now each sefirah [of the emotions] includes the nine sefirot of ChaBa”D, ChaGa”T and NeHi”Y.

לחThis is because when the aspect of the intellect of ChaBa”D of each emotion is developed, then automatically the aspect of NeHi”Y has the power to give birth to offspring, for the two are interdependent (as explained at length in chapter twenty six).

לטWhen he was six years of age each emotion included only ChaGa”T and NeHi”Y and the intellect was very constricted, according to the limitations of the natural instincts of the emotions alone.

מThe second maturation is from the age of thirteen until twenty,¹² during which [time] he is capable of selling the [movable] properties of his father.¹³

מאThis is the aspect of Keter and ChaBa”D of each emotion. [In other words,] this is the aspect of the [active] persuasion of the desire of each emotion, from higher than the intellect of that emotion etc.

מב[This stage of development continues] until the age of twenty, which is the maturity of the intellect of the emotions in their complete state.

מג[This is because now] he knows how to sell the [immovable] properties of his father, that is, with the brains of Abba (Father) which is the source of the emotions, to transfer it from one domain to another etc.

מדFor example, this is like the changes [he can make] in the combinations of the letters of the intellect, which comes because of the root and source of the depth of the intellect in its essential source, specifically.

מה(This is as previously explained with the analogy of an outstandingly wise individual etc.)

מוThis then, is the aspect of “Yisroel – ישראל,” [the letters of which spell] “Li Rosh – לי ראש,”¹⁴ meaning “A head” and intellect “for me,” which are the aspects of Keter, Chochmah, Binah and Da’at.

מזThis is because, then [the intellect] is in an aspect of a much more mature state and is capable of refining the aspect of Ba”N-ב״ן-52 [יו״ד ה״ה ו״ו ה״ה], which is the aspect of Elohi”m-אלהי״ם, as known, because, “from Chochmah (חכמה),” that is, from the inner aspect of the Koach Ma”H (כח מ״ה) specifically,¹⁵ which is from the aspect of Keter of Chochmah [as it radiates] within the emotions, “they are clarified.”

מחThis is analogous to a very wise person. The more he knows the [subject] to the depth of the matter, at its first source, the more he knows how to clarify and refine it, to remove the errors etc.

מטLikewise, his wisdom will stand by him, so that he can support himself with his profession and profit from his work. This is called,¹⁶ “His Torah learning is his profession.”

נThis then, is the [explanation of] the matter of “It is the nature of man to conquer etc.,” which is the aspect of the name of Ma”H-מ"ה-45 [יו״ד ה״א וא״ו ה״א] of Chochmah (חכמה) which refines [the name of] Ba”N-ב"ן-52 [יו״ד ה״ה ו״ו ה״ה] etc., and this is the meaning of “You have ruled over Elohi”m-אלהי״ם.” This will suffice those of understanding.

נא1 See Etz Chayim (Shaar HaKelipot) Shaar 48, Ch. 2 & 3.

נב2 Genesis 32:29; Also see Etz Chayim (Shaar Leah V’Rachel) Shaar 38, Ch. 2.

נג3 See Etz Chayim (Shaar TaNT”A) Shaar 5, Ch 1. Also see Ma’amarei Admor HaEmtza’ee, Devarim, Vol. 1, pg. 5; Vol. 2, pg. 573; Vol. 4, pg. 1213.

נד4 See Zohar II (Hechalot) 254b; Also see Ma’amarei Admor HaEmtza’ee, Devarim, Vol. 1, pg. 295, and Shemot, Vol. 2, pg. 321.

נה5 See Pri Etz Chayim (Shaar Tefilah) Shaar 1, Chapter 7; Also see Ma’amarei Admor HaEmtza’ee, Kuntreisim, pg. 543.

נו6 See Talmud Bavli, Yevamot 65b

נז7 See Zohar II 216a

נח8 Exodus 1:16

נט9 See Talmud Bavli, Sotah 11b; Etz Chayim (Shaar HaMochin) Shaar 20, Ch. 3; Also see Biurei Zohar (of the Mittler Rebbe) Balak 105b; Ma’amarei Admor HaEmtza’ee, Devarim, Vol. 2, pg. 378.

ס10 See Talmud Bavli, Yevamot 68a

סא11 Numbers 23:9; See Biurei Zohar (of the Mittler Rebbe), Balak 103d.

סב12 See Shaarei Teshuvah (of the Mittler Rebbe), Vol. 1, pg. 7a.

סג13 See Talmud Bavli, Bava Batra 155a; 156a; Likkutei Torah BaMidbar 2a; Ma’amarei Admor HaEmtza’ee, Na”Ch pg. 519; Kuntres HaHitpaalut (sections on “intellectual love and fear”); Biurei Zohar (of the Mittler Rebbe) Balak ibid.; Etz Chayim, Shaar 25, Drush 6.

סד14 See Pri Etz Chayim (Shaar HaLulav) Shaar 29, Ch. 1. Also see Ma’amarei Admor HaEmtza’ee, Vayikra, Vol. 1, pg. 75; Shaarei Teshuvah (of the Mittler Rebbe) 94d.

סה15 See Zohar III (Raayah Mehemna) 28a; 34a.

סו16 See Talmud Bavli, Shabbat 11a; Also see Torat Chayim, Bereshit 2c; Etz Chayim, Shaar HaKlallim, Ch. 8.