The Gate of Unity – Chapter 34 Intro – Section 3

Let us now continue to explain the upcoming concepts of the chapter. The Rebbe states,  Now, from the aspect of NeHi”Y of Abba there is drawn forth into NeHi”Y of Imma, which is the aspect of the influencing and lowering of the comprehension and reasoning of this emotion of kindness.  From all of the above, this statement is self understood.  This is to say that as the emotions are included in Chochmah they do not yet have the existence of a “something”, in a way of explanation and reasoning, as in the above example of “Rav was silent”.  Rather, they are only the intellectual emotional leanings which come from the perception of the power to conceptualize itself, and really even higher, in the pleasure of the soul.  It is only afterwards, when this leaning of the perception of Chochmah becomes invested within the comprehension of Binah, that these leanings are given an actual existence with tangible comprehension and reasoning.

The Rebbe then states: However, the aspect of NeHi”Y of Imma is withdrawn during the birthing and revelation of the arousal of the attribute of love and the like, [of the heartfelt emotions].  The explanation of this may be understood as follows. From the analogy of a fetus in its mother’s womb it is understood that it already has a recognizable existence of its own, and is not totally one with the mother’s existence, as it was with the father, before impregnation.  That is, the mother is the “carrier” and “host” of the fetus, but its existence is not really her existence, as it was before it was emitted from the father.  However, since it is concealed in her womb and has not been born yet, it cannot be readily differentiated from her. Moreover, although it has its own existence, nonetheless, it is still completely dependant on the mother and “consumes only what she consumes”.

Throughout the nine months of pregnancy it progressively develops until, when it is complete, it is prepared to come out.  At this point there are two reasons why the infant comes out of the womb and is born.  Firstly, the infant itself desires to come out. Secondly, the mother no longer can contain and carry the child, for it has grown beyond her capacity.  Hence, her body expels the baby and it becomes a completely independent individual, who exists in and of himself.

In the same fashion above, as the emotions are included in Imma (i.e. Binah), the brain of Binah is like the “carrier” or “host” for the seminal flash and perception of Chochmah.  Nevertheless, the brain of Binah develops it into a tangible concept that may be grasped and comprehended.  Because of this, as the initial concept is caused to grow, so are the emotions and their arousal within the intellect caused to grow.  An example of this is that when a person contemplates something depressing, his mind itself will become saddened (until afterwards, his heartfelt emotions will likewise respond with heartfelt feelings of depression).  Similarly, when he contemplates and dwells upon something joyful in his mind, his mind itself becomes aroused with joy (until he becomes aroused with joy in the heartfelt emotions of the heart).  This is because it is the comprehending brain of Binah which has the power to take the seminal point of the concept and develop it into tangible comprehension.  However, as is clearly observable, the more that one thinks about something in his brain of Binah, the more the matter expands and grows, and the emotional arousal of his thoughts and intellect likewise become expanded, until his mind no longer can contain the great arousal taking place in it.

At this point the “infant”, i.e. the emotional arousal of the intellect has developed to the point that it no longer can be contained within the brain of the comprehension (since the emotions themselves are really not a matter of the comprehension altogether, but actually are of a higher order than comprehension. The comprehension merely causes them to grow, as explained above.  The comprehension merely develops the seminal emotions of love and fear etc.)  Therefore, at this point the intellect withdraws and expels the expanded emotions which it can contain no longer.

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