We must now understand the difference between how the emotions are originally included in the light of Abba (which is called “Hitkalleloot – Inclusion”), and how the light of Abba vests within the fully developed emotions (which is called “Hitlabshoot – Investment”), since, in both circumstances the emotions undergo a transformation of their state of being to become actual intellect, according to the light of Abba (Chochmah). In order to understand this, however, we must first understand the general difference between the concept of “Hitkalleloot – Inclusion” and “Hitlabshoot – Enclothement”.
The aspect of “Inclusion – Hitkalleloot” is that something is totally included and sublimated, just as a secondary matter is totally sublimated to the primary matter. An example of this is the Talmudic statement “Included in two hundred is one hundred”, and the like. A further example is that it is like the letters of the intellect, as they are included in the essence of the power to conceptualize itself, wherein they do not appear to have any existence in and of themselves at all. This is because, while a person is delving into the depths of Chochmah, the letters of intellect are totally sublimated, secondary to, and included in the essential being of the intellect itself, as is clearly observable. The same is true of the aspect of the emotions as they are included in Chochmah.
For example, the intellectual leaning towards kindness is totally included and sublimated to the essential light of the intellect itself, to the point that it does not appear to have any existence of its own, whatsoever. This being the case, it is understood that as the emotions exist included in the light of Abba (Chochmah), they are in the ultimate state of smallness and “immaturity”. This is not because of a Tzimtzum or a lessening of the light of the emotions, but simply because they are considered as being nothing in comparison to the primary essence of the intellect itself. Thus, the emotions as they are included in Chochmah are in their smallest state, to the point that, for all practical purposes, they cannot be considered to even exist.
Such is not the case, however, once the emotions have been developed and “born” out of the womb of the “mother – Imma” (Binah), and during the period of “Suckling – Yenikah” which causes them to grow and expand etc. At this point it is the opposite of the above, and the emotions are in their main state of being, in that they exist and are revealed. Therefore, in the state of “Gadloot – Maturity”, although the light of Abba (Chochmah) radiates within them with great intensity and radiance to the point that the very nature of the emotions becomes transformed into an intellectual nature and they even have an effect on the intellect to expand it, nevertheless, in their full development and spreading forth, the emotions still retain their own existence. The only difference is that now the light of the intellect is invested in them.
However, this investment of the intellect within the emotions is not similar to the aforementioned aspect of inclusion (Hitkalleloot). This is because “Investment – Hitlabshoot” means that the intellect completely vests within the emotions and conducts them according to intellect alone, so much so, that they become completely united with it as one. This is to say that the arousal and excitement of the intellect becomes one with the arousal and excitement of the emotions (which is not the case in regard to the aspect of Yenika – Suckling, in which the arousal of the emotions is separate and apart from the intellect since the intellect is completely concealed.) However, in regard to the Investment (Hitlabshoot) of the state of Maturity (Gadloot), it is not that the emotions become totally nullified and sublimated out of existence relative to the intellect, as it is in regard to the aspect of the inclusion (Hitkalleloot) of the emotions within Chochmah.
This, then, is the difference between the aspect of the inclusion of the emotions within the light of Abba (Chochmah), and the aspect of the investment of the light of Abba (Chochmah) into the emotions.
(As previously explained, the statement, “What (Ma”H) is his name, and what (Ma”H) is his son’s name” refers to when the aspect of the light (Ma”H) of Abba (Chochmah) radiates within Zeir Anpin, which is called “his son”. This statement applies, however, whether we are speaking of the aspect of the inclusion (Hitkalleloot) of Zeir Anpin (the emotions) within Abba (Chochmah) or whether we are speaking of the investment of Abba (Chochmah) within Zeir Anpin (the emotions).)
From all of the above it is understood that there is a vast difference between how the emotions are totally included within Chochmah and how the light of Chochmah vests within the emotions in their most developed state. For example, there is a vast difference between the intellectual leaning towards kindness (which is purely intellectual), and the aspect of the great arousal of the heartfelt emotion of love and kindness which is unified with the intellect to the point that it is actually one with the intellectual arousal, rather than separate from it (as previously explained).
This is because in the latter “mature” state of the emotions, a complete transformation of its state of being does not take place. In other words, it itself is not actual intellect. Rather, it is like the relationship of a horse and a rider, in which the horse can carry the rider a much further distance, in a shorter amount of time, than would be possible if the rider had to walk by himself. However, the horse only goes where the rider directs it. Similarly, in the mature state of arousal, the emotions are as one with the intellect, like the relationship between a horse and rider. Moreover, on this level, the arousal of the emotions actually expands the intellect and takes the person much deeper into his intellectual delving and comprehension (as known in regard to the fourth level of arousal, explained in Kuntrus HaHitpa’alut and Part Three of “The Knowledge of G-d”.) This will suffice those of understanding.
 This is in accordance with the known explanation of the verse, “My son, my firstborn, Yisrael” (Exodus 4:22).