Page 15 - top third of th page – line starts, “kuli”. See sidebar on the right hand side for copy of the text.
The ratzu and shuv are causes for each other. The sensitivity of the ratzu brings the shuv.
An inner love that is rooted at a more fundamental level of the nefesh, rises from a deep essence. This love is the result of the recognition of the romemus / supremacy of the ohr ein sof, that cannot be captured in anything that has a worldly / natural format.
Cause of the love is that he actually feels the G-dly closeness – how G-d has revealed His relation with him. This brings out a sense of the overall relationship, and a sense of the special attention that is bestowed on him and the world.
The love is aroused by his experience.
The love is still on a functional level since it is in response to an experience.
A more internal / essential is a love that springs from the identity of the nefesh itself and the romemut aspect of the ohr ein sof.
One meditates on the fact that He, himself is remote and removed from the world – not because He is not involved her, but because he has a “life unto Himself”.
This is an inner love, because, “if He is remote, why should I want Him – I don't have an experience.” the nefesh gives life to the body. And just like His making the world, doesn't capture Him, so too, that the neshamah enlivens the body is not its essence.
How do we focus on the reality of the neshamah? The neshamah enlivens the body, which doesn't have its own life. This is the functional aspect of the neshamah. Sensing and loving elokus is still ony a functional aspect. The real level of the neshamah is where it responds to the romemus of elokus. “It's removed from me, it is remote, and has no bearing on me and that is what I want...!”
Essence of elokus is totally beyond function. Everything in the world has been preceded by not being. Elokus was not preceded by absence. There is no mean in the world to demonstrate this quality.
This love is like a thirst. Usually love is a response of closeness, but here it is a recognition of a truth that completely negates his metziut, where he does not want any kind of satisfaction - “anything I can experience – I don't want” and that is why it reflects the truth of the neshamah and not a reaction.
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