The Gate of Unity 34/נר מצוה ותורה אור; שער היחוד ל״ד

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

6The aspect of the emotional [Sefirot] of Chochmah itself are called “Yisroel Saba – The Elder Israel.”

7Now, 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).

8This is called “The First Man – Adam Kadma’a” in the terminology of the Zohar.

9Regarding this it states, “What (Ma”H-מ״ה) is his name, and what (Ma”H-מ״ה) is his son’s name.”

10Now, the emotions that are lower than Chochmah [intellect] are called “Yisroel Zoota – The Little Israel,” for they are in an aspect of immaturity.

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

12[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.”

13(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.)

14Now from the aspect of NeHi”Y of Abba, [influence] is drawn into NeHi”Y of Imma.

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

16However, the aspect of NeHi”Y of Imma is withdrawn during the birthing and revelation of the arousal of the quality of love and the like, [of the heartfelt emotions].

17For, as is clearly observable, the reasoning and the intellect becomes abbreviated and withdrawn during the arousal of the [heartfelt] emotions.

19[This is] because, the first NeHi”Y is withdrawn and a new NeHi”Y is drawn forth, as explained elsewhere.)

20This is called the aspect of, “Breaking through the Yesod of Imma,” to give birth to the [heartfelt] emotion.

21At first, the [emotion of] love is hidden and concealed, included in the intellect, like a fetus in the womb of its mother.

22However, 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.

23Now, 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.

24As known, the explanation of these things is that the emotions are in an aspect of a fetus, three within three.

25That is, only the externality of NeHi”Y [is revealed]. Included within them, in a concealed manner, are ChaBa”D and ChaGa”T.

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

27Through 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.

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

29However, [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.

31At this point he has an aspect of additional growth of his intellect, more than what is necessary for the emotions alone.

32Moreover, 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.

33In 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.

34This [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.

35From nine years of age and up, he is prepared for the second maturation, [which is] from Abba.

37Because 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.

38This 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).

39When 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.

41This 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.

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

43[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.

44For 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.

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

48This 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.

50This 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.