Now, as mentioned before the three levels of ChaBa”D, ChaGa”T and NeHi”Y also exist in Zeir Anpin (Emotions). They correspond to the intellect of the emotions, the heartfelt emotions of the emotions, and the natural gut emotions of the emotions. (An example of a natural external consequence of the emotions is that one may begin to hyperventilate as a result of strong emotions, etc.) As mentioned earlier, each of these levels in turn, has three vessels: its internal vessel, its middle vessel and its outer vessel. Now, even in regard to the “External vessels of NeHi”Y of Zeir Anpin”, which corresponds to the arousal of an emotion as it is about to be expressed outwardly, it is stated, “He and His organs are one”. This is to say that even the external vessels of Zeir Anpin, are still completely unified with G-d Himself, and are, therefore, unlimited. This is similar to how it is in a human being. There is an entire process, which takes place instantaneously, of the “Chaining down” of his desire from the very beginning, in the original desire in the Yechidah of his soul until the final external emotional reaction, such as hyperventilating or rapid heartbeat. The beginning and the end are so profoundly connected with each other that they literally are as one. Even the automatic physical responses to the gut emotions, such as hyperventilation, rapid heart beat or the release of adrenalin into the blood system are connected to the essence of the soul to such a degree that, as one is experiencing them, it is difficult to differentiate them from it.
Now, as it is in Man, so it is above in the quintessential Self of the Infinite Light of G-d before Tzimtzum, the source of all existence. The “Chaining down” process is as follows:
1) In the same way that the essential nature in the soul of a kind person is to desire kindness, so too, in Ohr Ein Sof there is an essential heyulie desire for kindness. This exist on the level of Yachid
2) A desire for a specific kindness arose and became “highlighted” in the simple will of Ohr Ein Sof. This is the level of Echad.
3) He estimated within Himself what would be necessary to bring about this kindness. This is the level of Kadmon and includes within itself the heyulie estimation for the entire Creation.
4) The Tzimtzum and Reshimu (Restraint and Impression) within Himself, as explained above, which brought about the possibility to give Divine influence according to the capacity of the recipients.
5) The Kav HaMidah (Measuring Line), which is the source of all measure and definition, as explained above.
6) The desire descended from the Kav HaMidah (Measuring Line) to the ten sefirot of Igullim (The Sefirot of Circles (Desires).
7) The desire descended from the last level of the sefirot of Igullim to Keter of Adam Kadmon (Desire of Primal Man).
8) The light of the essential desire descended from hidden desire to revealed desire. This is to say that the desire descended from the Ratzon L’Ratzon (Desire for the Desire) which are the sefirot of Adam Kadmon, to Atik Yomin (Pleasure for Emanation)and Arich Anpin (Desire for Emanation).
9) From the revealed “Pleasure” (Atik) and “Desire” (Arich), the simple desire for kindness descended to “Insight” (Chochmah) and “Comprehension” (Binah), which are called Abba and Imma (Father and Mother).
10) From NeHi’Y of Abba (The gut emotions of insight) and the NeHi”Y of Imma (The gut emotions of comprehension) which are the lowest emotive levels of Chochmah and Binah, the light of the simple desire for kindness descended to the ChaBa”D of Zeir Anpin ( The intellect of Emotions).
11) From the intellect of the emotions (ChaBa”D of Zeir Anpin)the light of the simple desire descended to the emotions of the emotions (ChaGa”T of Zeir Anpin),
12) From the emotions of the emotions (ChaGa”T of Zeir Anpin)the light of the simple desire descended to the gut emotions of the emotions (NeHi”Y of Zeir Anpin),
13) From the gut emotions of the emotions (NeHi”Y of Zeir Anpin) the light of the simple desire descended to the most external vessels of NeHi”Y of Zeir Anpin. This is called the “Breath of the Heart” (Hevel HaLev) or “The Breath of the Chest” (Hevel HaChazeh).
Nevertheless, here too, in the “Breath of the heart or chest” the light of the simple desire of the essential self itself shines. Furthermore, the entire process is instantaneous, from “The desire which arose in the quintessential Self” (Ratzon HaPashoot Sheba’Atzmut), until the heartfelt emotions and even the external vessels of the gut emotions of Zeir Anpin. It is literally as if they are one thing, just as it is in the allegory of a human being. The desire does not become diminished whatsoever throughout the entire chaining down process (Seder Hishshtalshelut).
From this we see that the external emotions of the heart of Zeir Anpin are still totally bound up and unified with the Simple Essential desire as it exists in the essence of the Infinite Light before the Tzimtzum. This being the case, even the externality of the heart of Zeir Anpin is still considered to be part and parcel of the Infinite because, “He and His life force and organs are one”. This is similar to how it is in a human being, whose essential desires as they exist in the soul, heartfelt desires, gut desires, and even physical reactions, are totally bound up with each other to the point that it is difficult to differentiate between them.
Now although the vessels of Zeir Anpin are totally limited and tiny, in comparison to the way the emotions exist in the quintessential Self, nonetheless, Zeir Anpin is still considered to be the, “End of the beginning”, so to speak.
It is because of this that the emotions are called Zeir Anpin (The Little Face), because compared to Arich Anpin (The Long Face)which is analogous to an adult who has acquired wisdom, Zeir Anpin is like a small child. The one is completely mature while, in comparison, the other is the quite immature. Nonetheless, they are still of the same category, that of human beings. Although the emotions of a child are “small” in comparison to a wise adult, nonetheless, they are still the same exact emotions. Love is love and hate is hate, etc. The only difference is that one is like a small child and the other is like a mature adult.
As stated, Zeir Anpin (Emotions)is completely small and immature relative to Arich Anpin (Revealed Desires), who is compared to “A sage who has acquired wisdom”. However, even Arich Anpin (Revealed Desires)is considered to be completely immature relative to the greater “Man” of Adam Kadmon (Hidden Desires). Nonetheless, as mentioned above, the desires and emotions are exactly the same. The only exception is that one is tiny and the other is incomparably greater. An example for this is a map. A short line on a map may represent a river that flows for five hundred miles. Another example is that when one observes an eclipse through the use of a pinhole, he will be able to see every detail of the sun in the tiny ray that passes through the pinhole, even though the ray is infinitesimal relative to the greatness of the sun and is not at all comparable to it. Nonetheless, it is all there. Not a single detail of the surface of the sun is missing.
