Chapter III

Emotions are a manifestation of [external] intellect. In other words, the ilah of intellect enclothes itself in the olul of emotions.

Love and hate are emotions which affect actions. Loving someone results in beneficial actions, both physical and spiritual. Physically, one provides a friend with all that one can in a generous and unstinting manner, and with great satisfaction. Spiritually, he is completely honest with him, discussing matters that are closest to his heart and seeking his counsel in things that concern him. This is because his mind and heart are truly close to those of his friend.

Enmity causes a person to draw away from another, both physically and spiritually. Physically, one keeps an enemy at a distance, for according to the Torah, those that should [for halachic reasons] be kept at arm's length must be dealt with in such a manner. Spiritually, the mind and heart withdraw from an enemy, not wanting to associate with him.

The same holds true with the rest of the emotions; each affects one's actions according to its particular qualities.

The emotions and their resultant actions will vary according to the intellect that gives rise to them. We observe that the love one has for a friend who has done one a small favor cannot be compared to that felt towards a friend who has done a crucial favor, such as saving one's life. In the latter instance, the act often inspires total dedication in the recipient; whatever he can do in return pales in comparison to his friend's deed.

The same is true regarding enmity. The ill feelings harbored towards one who causes another a monetary loss are much slighter than those felt towards one who places his fellow in physical or spiritual peril.

The above-mentioned emotions are entirely dependent upon the intellect which fuels them; the more deeply one understands the good done him by his friend or the harm caused him by his foe, the greater his love or enmity towards them. These emotions, in turn, affect his subsequent actions.

All this clearly indicates that intellect illuminates and vitalizes the emotions.

Accordingly, we can better understand the character traits of different individuals. For example, one may save the lives of two people, yet the emotional response may differ. One person may become completely devoted to his benefactor, while the second, though also cognizant of the great favor done him, might act in a less grateful manner. The reason for their respective attitudes is directly related to how deeply they comprehend the good done them. One person understands more fully than the other the danger he was in, and the significance of his rescue.

In summary: Emotions are a manifestation of [external] intellect. Intellect illuminates and vivifies the emotions, so that both the emotions and their resultant actions are dependent on the intellect which gave rise to them. This is the reason for the varying degrees of love and hate.