Chapter V

Indeed, we must understand the profound distinction between intellect and emotion, for they differ in their very essence, or mahus. The Hebrew word mahus is a composite of mah hu, or "what is it." The mahus of intellect is delight, while the mahus of emotion is desire. Accordingly, intellect and emotion vary in their fundamental nature; intellect is calm and settled, and emotion is aroused and excited. Nonetheless, the intellectual and emotional powers of the soul are in consonance, due to the fact that intellect automatically generates emotions.

This will be better understood by again considering ilah and olul, emotion and thought, but this time viewing emotions as the ilah and thought as the olul. Thought comes naturally from emotion when a person desires something, he thinks about it. Often the person himself is unaware that he has become engrossed in such thoughts.

We observe that when a person immerses himself in an intellectual matter of great profundity, when the comprehension of that matter means much to him, he will toil with great diligence. It may happen that the person suddenly realizes that he is thinking [not about the intellectual subject, but rather] about what he desires. This is because people are emotionally bound up with whatever they desire, and these emotional bonds naturally cause thought. Such is the nature of ilah and olul.

We can similarly understand the nature of ilah and olul in the spiritual worlds. All creatures of this universe, "the hosts of the earth," are divided into four categories: inorganic, vegetative, animal and articulate (mankind). Other than the Jewish people, all creation has its source in the Chayos HaMerkovah, the spiritual beings of the Divine Chariot, whose physical counterparts are created through the descent of ilah and olul.

A long chain of descent is involved in creating the souls of the four categories of physical beings from their sublime source in the Divine Chariot. Many levels of ilah and olul , each lower than the other, are necessary for the ultimate emergence of souls in physical beings. It must, however, be understood that only the souls come into being through the process of ilah and olul ; the physical bodies are created ex nihilo.

In summary: The veridical difference between intellect and emotion is that the mahus of intellect is delight and the mahus of emotion is desire. Accordingly, their natures vary, intellect being calm and emotion being excited. Nevertheless, they are closely related. This clarifies the progressive chain of descent of ilah and olul.

Avraham made it known to all that G-d created heaven, earth and everything they contain, and that He oversees all creatures with Divine Providence, which is their life force.

This is the meaning of the saying: " 'The eye of the L-rd is directed toward those who fear Him' refers to Avraham."

There are three distinct levels, when speaking of G-d's vision. One is that of "The eye [singular] of the L-rd...." This refers to a time when Jews disobey G-d. The second level is that of "The eyes [plural] of the L-rd are directed toward the righteous," referring to times when Jews fulfill G-d's will. The third and highest level is that of "one eye." This is the supremely spiritual level of "Einah pikicha d'Atika Kadishah," or "The open eye of the Holy Atik.1 Avraham's mesirus nefesh and his ability to withstand his various tests enabled him to reach this lofty level. [It was due to Avraham's reaching this level that] G-d said to him: "Now I know that you are a G-d-fearing person."