The second aspect of the emotions is called Yaakov. As is known each of the forefathers represents one of the sefirot of Zeir Anpin:
1. Avraham represents Chesed as stated, “Chesed to Avraham”.
2. Yitzchak represents Gevurah as in the verse, “The fear of Yitzchak”.
3. Yaakov represents Tiferet as in the verse, “Yaakov was a pure man who dwelt in tents – that is, between the tent of Avraham and the tent of Yitzcack.
Furthermore, as is known Yaakov represents the aspect of Truth, as stated, “Give truth to Yaakov”. Truth endures and remains true from the beginning to end. This is evident in the Hebrew word for truth, “Emet” [אמת]. The first letter of this word (Aleph) is the first letter in the Hebrew alphabet. The second letter (Mem) is the middle letter of the alphabet and the third letter (Tav) is the last letter of the alphabet. This means that truth stays true from the beginning, throughout the middle, and to the end. In contrast to the sefirot of Chesed and Gevurah, which are in the right and left lines, there is no reduction in the middle line of Tiferet whatsoever. It remains true, all the way from Keter to Yesod.
As mentioned before, Chesed branches out from Chochmah and Netzach branches out from Chesed. For example, in a human being, there is a great reduction from the intellectual power of Chochmah in the brain, until it reaches the right hand which represents the emotion of Chesed. There is an even greater reduction from the right hand (Chesed) to the right thigh (Netzach). Likewise, in the left line, there is a great reduction from Binah to Gevurah to Hod.
Now, as is known, Binah (Understanding) only goes down to Hod (Acknowledgement). An example of this is that it is possible for one to analyze the smoking of tobacco and come to the intellectual conclusion that it is extremely damaging to ones health, yet, in and of itself, this will not be sufficient motivation to cause him to quit smoking. One may be overweight and will come to the conclusion that she needs to go on a diet, but this will not be sufficient to stop her from eating that chocolate bar. In contrast, in the middle line, there is no reduction whatsoever from Da’at to Tiferet to Yesod to Malchut.
Furthermore, the connection between the sefirot of the middle line is instantaneous, for it is as if they are one thing. For example, it says, “Adam knew Eve.” Of course, this does not mean that he simply knew her. Rather, there was a physical connection between them. This being the case, why did the Torah use the terminology of Da’at (Knowledge)? The reason is because there cannot be a physical connection between a man and a woman without a mental connection and interest. Another reason is because the connection of the mental with the physical is instantaneous. Physical arousal occurs simultaneous to the mental arousal, as if they are one thing. Another factor is that all the sefirot of the middle line are essentially one matter, that of attachment, connection and interest. Da’at is the mental attachment and connection. Tiferet is the heartfelt emotional attachment and connection, and Yesod is the actual or physical attachment and connection.
Another factor in the connection that exists between the sefirot of the middle line is that the intensity of Tiferet (Compassion) is directly determined by the intensity of Daat (Mental Connection). For example, a child, who’s Da’at (Attention Span and mental connection)is short, will not tend to be very compassionate. Because he does not have a strong mental bond, he cannot have a strong emotional bond. This is because the internal mental connection of Da’at shines forth into the heartfelt connection of Tiferet of the heart. The main point, is that the light of the middle line does not diminish from the beginning of the process to the end. On the contrary, according to the mental connection, (Da’at), will be the heartfelt connection of Tiferet. This is not true of the right and left lines, in which the light diminishes between Chochmah and Chesed, etc. This explains the statement in Talmud, “Our father Yaakov did not die.” This is because death has no grip or foothold on truth, for truth endures forever.
Everything that was stated above about Yaakov being the attribute of Truth, actually refers to the “Inner” source of Yaakov. This inner aspect is called Yisrael and represents the middle line. On the other hand the “External” aspect of Yaakov are the gut emotions (Netzach and Hod) which represent the right and left lines and stem from the heartfelt emotions (Chesed and Gevurah) which also represent the right and left lines. About this external aspect of Yaakov it states that the angel of Esav “hit him on his thigh” thus dislocating his hip and causing him to limp. A person who limps cannot walk straight. This is to say that the external gut emotions can become separated from the original intellect and reasoning. This may occur in the external aspect as they stem from Chesed and Gevurah, rather than the internal aspect in which they are connected to Da’at. They can therefore become separated from the original intellect and reasoning.