The Gate of Unity – Chapter 34 Intro – Section 6

We must now understand the difference between the inclusion of the emotions within Chochmah and the enclothement of Chochmah within the emotions.  We must also understand the difference between the development which comes from Imma (Binah), which is called “Gadloot Rishon D’Imma – the first maturation of Imma”, and the difference between “Gadloot Sheni D’Abba – the second maturation of Abba (Chochmah)”.

It was previously explained that as the “child” (i.e. the emotions) is originally included in the “father” (i.e. Abba or Chochmah) it exists there as part and parcel of intellect and Chochmah, rather than actual emotions altogether.  For example, the aspect of Chessed (Kindness)of Chochmah is the intellectual leaning and pull of Chochmah towards kindness.  This, literally, is an intellectual power and not an emotion at all.  For the primary quality here is that of Chochmah and, therefore, the emotions included in Chochmah, also exist as Chochmah, literally.

Now, it is further understood from all that was previously stated that it is specifically in the light of Abba (Chochmah)that there is a complete inclusion of the emotions.  This is not the case, however, when the emotions are included in the light of Imma (Binah).  This is because as the emotions are included in Binah they do not have an actual transformation of their existence, as occurs in Chochmah.  Rather, they have their own existence and state of being as emotions, except that they are still concealed within the comprehension of Binah, as a fetus in its mother’s womb. However, while they are in the comprehension of Binah, this causes them to grow, like a fetus “who eats what his mother eats”, for, as was previously understood from the above, the main difference between “the brains of suckling” (Mochin D’Yenikah) and “the mature brains” (Mochin D’Gadloot) is that, during the period of “suckling” it is only the nature and characteristics of the emotions which are caused to grow because of the investment of the intellect within them in a concealed manner.

This is similar to a child who suckles from his mother’s milk and thereby grows.  Likewise, although the emotions become more developed, they are still the very same emotions, except that they are expanded and enlarged to spread forth to a greater degree, as previously explained.  This may also be compared to a tree which grows when watered.  Although it grows, nonetheless, it exists as the very same tree, and its state of being is not transformed, whatsoever, through its development except that now it is bigger.  Likewise, in this state of development of the heartfelt emotions there is no transformation of the nature of the emotions at all, even when they grow due to the influence of the intellect of Binah, which is concealed within them.  The intellect of Binah which vests within the emotions does not cause them to be changed from a state of being of emotions to a state of being of intellect, but rather, it merely expands the emotions, as emotions.

However, this is not the case in regard to “the mature brains” (Gadloot HaMochin) of the light of Abba (Chochmah) which vest within the emotions during a state of maturity. It does indeed transform the very nature of the emotions causing them to actually become included as part and parcel of the intellect, even expanding the intellect rather than the emotions.  (Nonetheless, this does not detract from the existence of the emotions and the development and growth that they first received from the brain of Imma (Binah), as will be explained.)

(The reason that Chochmah and Binah each influence the emotions differently is because of the difference in the manner of how the emotions were originally included in them.  While the emotions were included in Chochmah they were included there literally as one with the intellect of Chochmah itself, and did not have any recognizable or noticeable existence as emotions whatsoever.  That is, as they were in Chochmah they had the existence of Chochmah itself, like the seminal drop as it is still included in the brain of the father.  There the child has no recognizable existence whatsoever.  Therefore, when the light of Chochmah radiates into the emotions, the state of being of the emotions actually takes on a transformation to become one with the intellect and actually expand the intellect.

In contrast, the way the emotions were included in Binah, they already had some kind of recognizable existence, like a fetus in its mother’s womb.  Moreover, the existence of the fetus is not actually one with the mother’s existence, in the same way as it was with the father.  This is because the mother is the host and carrier of the seminal drop of the father, but not its originator.  Rather, she develops the fetus and its nature and character which it received from the father.  Thus, when the intellect of Binah becomes invested within the emotions it causes the emotions to develop and expand, but not to undergo a change of being in them.

Moreover, even during the growth and expansion of the arousal of the emotions as it comes from Binah, the intellect is completely concealed and hidden.  This is not the case with the aforementioned radiance and investment of Chochmah into the heartfelt emotions. There, they actually have a change in their state of being to become intellect and expand the intellect and comprehension.)

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