Now, in the aspect of Zeir Anpin of [the world of] Atzilut (Emanation) there are two levels, which are called Yisroel (Israel) and Yaakov (Jacob),¹) Shaar 48, Ch. 2 3. as known.

footnotes: ¹ See Etz Chayim (Shaar HaKelipot

[We will now] explain the [various] particulars of levels in this.

[However,] we must first understand that the reason it is called by the name *Yisroel-*ישראל is “because you have ruled over (שרית) *Elohi”m-*אלהי״ם [and prevailed] etc.”²) Shaar 38, Ch. 2.

footnotes: ² Genesis 32:29; Also see Etz Chayim (Shaar Leah V’Rachel

This is the [matter of the] name of Ma”H-מ״ה-45 (יו״ד ה״א וא״ו ה״א) which clarifies and rules over the name of Ba”N-ב״ן-52 (יו״ד ה״ה ו״ו ה״ה),³) Shaar 5, Ch 1. Also see Ma’amarei Admor HaEmtza’ee, Devarim, Vol. 1, pg. 5; Vol. 2, pg. 573; Vol. 4, pg. 1213. for [it states],⁴) 254b; Also see Ma’amarei Admor HaEmtza’ee, Devarim, Vol. 1, pg. 295, and Shemot, Vol. 2, pg. 321. “They are clarified with Chochmah,” and,⁵) Shaar 1, Chapter 7; Also see Ma’amarei Admor HaEmtza’ee, Kuntreisim, pg. 543. “It is in the power of the man to clarify,” and,⁶ “It is the nature of man to conquer etc.”

footnotes: ³ See Etz Chayim (Shaar TaNT”A ⁴ See Zohar II (Hechalot ⁵ See Pri Etz Chayim (Shaar Tefilah ⁶ See Talmud Bavli, Yevamot 65b

In order to explain these things, we must first understand the difference between the aspect of Yisroel Saba (The Elder Israel) and Yisroel Zoota (The Little Israel).⁷

footnotes: ⁷ See Zohar II 216a

The aspect of the emotional [Sefirot] of Chochmah itself are called “Yisroel Saba – The Elder Israel.”

Now, there are two levels in this: The first [level] is the emotions that are in the Light of Abba (Ohr Abba), and the second [level is] the emotions that are in the Hidden Chochmah (Chochmah Stima’ah).

This is called “The First Man – Adam Kadma’a” in the terminology of the Zohar.

Regarding this it states, “What (*Ma”H-*מ״ה) is his name, and what (*Ma”H-*מ״ה) is his son’s name.”

Now, the emotions that are lower than Chochmah [intellect] are called “Yisroel Zoota – The Little Israel,” for they are in an aspect of immaturity.

[This is] because they come [to be revealed] through the diminishment and concealment of the main essence of the intellect.

[All that is revealed] is what the external vessels of Netzach and Hod of Abba draw forth to give rise and bring out an intellect for kindness (Chessed) and love, which is called “Chessed Zoota – The Little Kindness.”

(This may be compared to the seminal drop which is in the brain of the father etc. Similarly, it states “What (*Ma”H-*מ״ה) is his son’s name” in reference to “Yisroel Zoota – The Little Israel,” which is drawn from the seminal drop of Abba (The Father) [Chochmah] etc., as known.)

Now from the aspect of NeHi”Y of Abba, [influence] is drawn into NeHi”Y of Imma.

[NeHi”Y of Imma] is the aspect of the influencing and lowering of the comprehension and reasoning of this emotion of kindness.

However, the aspect of NeHi”Y of Imma is withdrawn during the birthing and revelation of the arousal of the quality of love and the like, [of the heartfelt emotions].

For, as is clearly observable, the reasoning and the intellect becomes abbreviated and withdrawn during the arousal of the [heartfelt] emotions.

(This [explains] the matter of,⁸ “You shall see on the birthing stones,” that is, the thighs become cold at the time of birthing.⁹) Shaar 20, Ch. 3; Also see Biurei Zohar (of the Mittler Rebbe) Balak 105b; Ma’amarei Admor HaEmtza’ee, Devarim, Vol. 2, pg. 378.

footnotes: ⁸ Exodus 1:16 ⁹ See Talmud Bavli, Sotah 11b; Etz Chayim (Shaar HaMochin

[This is] because, the first NeHi”Y is withdrawn and a new NeHi”Y is drawn forth, as explained elsewhere.)

This is called the aspect of, “Breaking through the Yesod of Imma,” to give birth to the [heartfelt] emotion.

At first, the [emotion of] love is hidden and concealed, included in the intellect, like a fetus in the womb of its mother.

However, after the [heartfelt] emotions are born they include the kindnesses (Chassadim) of Abba and the judgments (Gevurot) of Imma with [all] their general and particular aspects.

Now, there are three levels in this: There is the aspect of “Mochin D’Yenika – The Intellect of Suckling,” the aspect of “Mochin D’Gadlut Rishon D’Imma – The Intellect of the First Maturation from Imma,” and “Gadlut Sheni D’Abba – The Second Maturation from Abba,” as known.

As known, the explanation of these things is that the emotions are in an aspect of a fetus, three within three.

That is, only the externality of NeHi”Y [is revealed]. Included within them, in a concealed manner, are ChaBa”D and ChaGa”T.

[This is to say that] these are only the [instinctual] nature of the emotions.

Through suckling (Yenikah), they become developed and prepared to receive intellect. This is similar to an infant whose limbs grow from suckling his mother’s milk, as known.

[This continues] until when he is six years of age his emotions have intellect, but in a very limited fashion.

However, [now] his actions and ways have an aspect [and degree] of reasoning and intellect, and are not just the natural instinctive emotions [that are] only like those of an animal.

This continues until he is nine years of age, at which point he is capable of procreation.¹⁰

footnotes: ¹⁰ See Talmud Bavli, Yevamot 68a

At this point he has an aspect of additional growth of his intellect, more than what is necessary for the emotions alone.

Moreover, it now is possible for the beginning of an emotion that comes into being only according to intellect and reasoning, and if the intellect dictates the opposite, then an opposite emotion will be born, until his emotions are entirely according to [the dictates of] the intellect.

In contrast, prior to the age of nine he only had intellect according to the emotions that were already [instinctively] embedded in him, which he can have insight into.

This [type of intellect] is also found in wild animals and domesticated animals, that they have insight within their [natural] emotions to find food and sustenance, except that in mankind [this aspect] is called “the animal of the speaker – Chai SheB’Medaber.” This will suffice those of understanding.

From nine years of age and up, he is prepared for the second maturation, [which is] from Abba.

This is to say that [now] it is possible for the intellect to overpower the emotions, (as explained elsewhere at length regarding the matter of,¹¹ “From the pinnacles of the boulders etc.”).

footnotes: ¹¹ Numbers 23:9; See Biurei Zohar (of the Mittler Rebbe), Balak 103d.

Because of this he is capable of procreation, since now each sefirah [of the emotions] includes the nine sefirot of ChaBa”D, ChaGa”T and NeHi”Y.

This is because when the aspect of the intellect of ChaBa”D of each emotion is developed, then automatically the aspect of NeHi”Y has the power to give birth to offspring, for the two are interdependent (as explained at length in chapter twenty six).

When he was six years of age each emotion included only ChaGa”T and NeHi”Y and the intellect was very constricted, according to the limitations of the natural instincts of the emotions alone.

The second maturation is from the age of thirteen until twenty,¹² during which [time] he is capable of selling the [movable] properties of his father.¹³

footnotes: ¹² See Shaarei Teshuvah (of the Mittler Rebbe), Vol. 1, pg. 7a. ¹³ See Talmud Bavli, Bava Batra 155a; 156a; Likkutei Torah BaMidbar 2a; Ma’amarei Admor HaEmtza’ee, Na”Ch pg. 519; Kuntres HaHitpaalut (sections on “intellectual love and fear”); Biurei Zohar (of the Mittler Rebbe) Balak ibid.; Etz Chayim, Shaar 25, Drush 6.

This is the aspect of Keter and ChaBa”D of each emotion. [In other words,] this is the aspect of the [active] persuasion of the desire of each emotion, from higher than the intellect of that emotion etc.

[This stage of development continues] until the age of twenty, which is the maturity of the intellect of the emotions in their complete state.

[This is because now] he knows how to sell the [immovable] properties of his father, that is, with the brains of Abba (Father) which is the source of the emotions, to transfer it from one domain to another etc.

For example, this is like the changes [he can make] in the combinations of the letters of the intellect, which comes because of the root and source of the depth of the intellect in its essential source, specifically.

(This is as previously explained with the analogy of an outstandingly wise individual etc.)

This then, is the aspect of “Yisroel – ישראל,” [the letters of which spell] “Li Rosh – לי ראש,”¹⁴) Shaar 29, Ch. 1. Also see Ma’amarei Admor HaEmtza’ee, Vayikra, Vol. 1, pg. 75; Shaarei Teshuvah (of the Mittler Rebbe) 94d. meaning “A head” and intellect “for me,” which are the aspects of Keter, Chochmah, Binah and Da’at.

footnotes: ¹⁴ See Pri Etz Chayim (Shaar HaLulav

This is because, then [the intellect] is in an aspect of a much more mature state and is capable of refining the aspect of *Ba”N-*ב״ן-52 [יו״ד ה״ה ו״ו ה״ה], which is the aspect of *Elohi”m-*אלהי״ם, as known, because, “from Chochmah (חכמה),” that is, from the inner aspect of the Koach Ma”H (כח מ״ה) specifically,¹⁵) 28a; 34a. which is from the aspect of Keter of Chochmah [as it radiates] within the emotions, “they are clarified.”

footnotes: ¹⁵ See Zohar III (Raayah Mehemna

This is analogous to a very wise person. The more he knows the [subject] to the depth of the matter, at its first source, the more he knows how to clarify and refine it, to remove the errors etc.

Likewise, his wisdom will stand by him, so that he can support himself with his profession and profit from his work. This is called,¹⁶ “His Torah learning is his profession.”

footnotes: ¹⁶ See Talmud Bavli, Shabbat 11a; Also see Torat Chayim, Bereshit 2c; Etz Chayim, Shaar HaKlallim, Ch. 8.

This then, is the [explanation of] the matter of “It is the nature of man to conquer etc.,” which is the aspect of the name of Ma”H-מ"ה-45 [יו״ד ה״א וא״ו ה״א] of Chochmah (חכמה) which refines [the name of] Ba”N-ב"ן-52 [יו״ד ה״ה ו״ו ה״ה] etc., and this is the meaning of “You have ruled over *Elohi”m-*אלהי״ם.” This will suffice those of understanding.