Yisroel represents that which is above sechel and there is zuta and saba.
This means there are two levels that represent the principle of essence.
The difference of these two – in both cases this is something coming directly from the heart, bypassing sechel. In the weekday when the work is by means of logic/reason then the arusa deliba (arousal of the heart), is also a demand of the heart – but it is a demand to be elsewhere.
This is a ratzon of running someplace, since he doesn't have something meaningful where he is. Due to his understanding of elokus, the heart responds in a way of wanting to be unified. On shabbat he and the heart are already in full incorporation, in a state of bitul be metziut.
Sechel is sensitive, but still outside the nefesh. It is an expression of nefesh. Ratzon is the nefesh. Ratzon and oneg are constant – since the nefesh is constant. Chochmah is a pure vision, but it is something outside that comes and goes.
We are aware of ratzon/oneg/arusa deliba without being aware of it. Being aware of something is through sechel. Reason/taam ve daas exposes the heart to the real thing and the heart responds to that. The heart doesn't want the sechel – it wants to be part of the real thing.
The heart is not already living with ratzon and oneg – they are makif/surrounding, and the ratzon and oneg are always there, and are not the property of the heart. Arusa de lieba is taking this ratzon and having it become and experience.
A person doesn't breathe consciously, but he can stop breathing – hold his breath. The ratzon and oneg is always there, but they can be denied. They are just there and are not connected to any particular part of the body, but the body can refuse to accept the nefesh.
Running to see the king, comes from reason but is not the taam ve daas itself, this is ratzon. When he is with the king this is the state of shuv – bitul be metziut.
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