From all of the above we now clearly see that there are three general states in the development of the heartfelt emotions until they reach their most complete state with the full investment of the Light of Abba into the emotions of Zeir Anpin (which is called “Gadloot HaMochin – Mature Brains”).
The first state of the emotions is the “fetal” state of Ibbur-Pregnancy, in which the emotions receive their natural composition within the intellect.
The second state of the emotions is after the emotions are born and the natural composition of the emotions is developed according to the hidden radiance of the intellect. This second state is called Yenikah – Suckling, in which the emotions “suckle” intellect from the “mother”, i.e. from the comprehension and intellect of Imma (Binah).
The third state of the emotions comes after the nature of the emotions is fully developed in its completeness, and the light of Abba vests within the emotions, as explained above at length. This state is called Mochin – Intellect, and is the aspect of how the emotions are in their complete state, in which the light of Chochmah fully radiates within them, and their arousal is not at all separate from the intellectual arousal.
Thus, the first general category, which is the lowest general state of emotional arousal, is as it is detached from the intellect and subject of his contemplation and comprehension.
The second general level and category is as the emotions do indeed receive a revealed revelation of intellect and are indeed aroused directly by the subject that he contemplates, however, when his emotions are aroused by the intellect, the reasoning and comprehension is, nonetheless, withdrawn and concealed. This is because his arousal is only from the aspect of the Tamtzit – the “Therefore” which results from his contemplation and comprehension.
The third general level of arousal of the emotions is when the emotional arousal is not detached from his contemplation, but on the contrary is one with it. In this state his contemplation and comprehension does not become withdrawn by the arousal of heartfelt emotions, but rather, is expanded through the arousal of his heart. This comes about because he comprehends into the Omek HaMoosag – The intangible depth of the comprehension, which comes from the Koach Ma”H of Chochmah, in which his heart is totally sublimated to his mind, just as a horse is totally sublimated to its rider, as previously explained at length.
From all of the above we can now understand the two general states of Zeir Anpin which are called Yaakov and Yisrael:
Yaakov refers to the immature state of the emotions as they are separate from the arousal of the intellect (in which case the revelation of the intellect is withdrawn and diminished because the arousal of the heart overpowers the intellect).
In contrast, Yisrael refers to the mature state of the emotions when the light of Chochmah is vested within them (in which case the nature of the emotions is ruled by the intellect, and the intellect overpowers the arousal of the heart). This will now be further explained and elucidated in chapter thirty-four.
End of Introduction to Chapter Thirty-Four
 See Etz Chaim, Shaar 3, Chapter 3.