The fourth level, which is higher than the previous level, is a matter and aspect of the intent and focus of the heart, which is higher than the conscious excitement of the emotions of the heart. The explanation of this is as follows:
When one’s heart becomes excited through his Hitbonenut and his emotions are completely aroused, either with great longing, joy or bitterness etc., the entire length and breadth of the G-dly matter which he was contemplating becomes shortened during the actual emotional response. Just an impression of the contemplation remains, as it relates to the excitement and arousal of his emotions only. The length and breadth of the contemplation, recedes and becomes concealed from consciousness. He is only left with what is called a “Tamtzit” (The final essential conclusion), which is the “Therefore” that follows the contemplation.
The recognition of the truth of the “therefore” is what causes the excitement and arousal of his heart. (This is also the explanation of the verse in Genesis, “Therefore a man shall leave his father and his mother etc”. We explained earlier that “father and mother” refers to the Intellectual faculties of Chochmah and Binah. The word “man – Ish” refers to Zeir Anpin, i.e. the emotions of the heart.) An example is one who contemplates how G-d permeates and “fills” all worlds (Memaleh Kol Almin). When his emotions towards G-d become aroused through this contemplation all that remains in his mind is the truth of the “Therefore”, in that he realizes the truth that G-d fills all worlds. Once he is aroused emotionally, the entire contemplation which preceded the “Therefore” recedes from his consciousness and becomes concealed. This level is called Mochin D’Katnut – “Brains of Smallness”.
This means that the intellect (brains) becomes small and its light is concealed. All that remains is the Tamtzit (The final essential conclusion), mentioned above. This level comes about when his contemplation does not reach the depth of the concept. Rather, he only brings the Divine concept closer to the comprehension of his mind by grasping it externally through the allegories and explanations of his teacher. The depth of the concept (The Omek Hamoosag) remains concealed.
(Now, the difference between the Tamtzit and the Omek Hamoosag may be understood as follows: There are two types of essence. The “essence of mint” is not its true essence, but is rather what remains after it has been thoroughly processed until only its essential oil remains. This is the Tamtzit. In the same way, the Tamtzit of a concept isthe “Therefore”, which follows the thorough processing of the concept through Hitbonenut- contemplation. In contrast, the true essence of mint is the source of the mint itself. This is similar to the Omek Hamoosag – the actual depth of the concept. The Omek Hamoosag is the very depth and source of the concept itself. One who grasps the Omek Hamoosag, which is its very essence and source, has a radically different experience, as will now be explained.)
When one’s excitement and arousal is caused by the actual essence of the wisdom, the Omek Hamoosag, which is the very depth and essence of the concept, the very opposite of the above is true. Instead of the intellect receding and becoming “shortened” during the arousal of the emotions, it actually expands due to the emotions of the heart. The arousal of the emotions does not become separated from the intellect, as in the previous level, but on the contrary, it actually strengthens the contemplation and is bound up with the comprehension. This is because the very depths of his mind, heart and soul are completely involved and engrossed in the matter under contemplation.
An example of this is that when a person’s entire heart and mind are completely involved in a personal or business matter or the like, his entire being becomes involved and drawn after it. Because of this deep involvement, since his entire mind, heart and soul are involved, the emotions of the heart are not consciously felt and act as an enhancement to the comprehension, rather than a distraction. This level is called Mochin D’Gadlut – “Brains of Largeness”. In other words, his mental capacities are actually enhanced by the involvement and excitement in the very depth of his heart. (This is in contrast to the external excitement of the emotions of the previous levels. This is an internal excitement and involvement in the very depth of the heart. However, this is not to say that the externality of his heart is not also excited with great arousal. Rather, it is not consciously felt because it is completely absorbed and sublimated to the light of the intellect.) This is the fourth level of Divine service, and is called “Intellectual Love and Fear”.
Now, this “Intellectual love and fear” is higher than the third level called “Natural love and fear”. (The difference between the two is the difference between one whose heart becomes aroused by the Tamtzit (The final essential conclusion) and one who has grasped the very Omek Hamoosag (The depth of comprehension). Another difference between “Intellectual Love and Fear” and “Natural Love and Fear”, is that natural love and fear is not constant, whereas the intellectual love and fear is. In the case of natural love and fear, his heart becomes aroused for a time and he will then fall from it. Later, he may return and become aroused again. This is not the case with the intellectual love and fear in which the love and fear are constant and never cease.
It is for this reason that this fourth level of service is no longer called “toil” as with the previous levels, because here the “Lower fire burns without cessation” (Nehora Tata’a K’ari Tadir). Furthermore, this grasp of the depth of the concept, the Omek Hamoosag, is called “gazing at the preciousness of the King” (L’Istakla B’Yikra D’Malka). (This level is also called Shalhevet K”ah – The flame of G-d. Here, the name of G-d is K”ah which is spelled Yud – Heh. These two letters, as explained previously refer to Chochmah and Binah, i.e. the “fire” of the intellect.)
