We discussed the ratzu that is in ahava. It does not represent the full impact of devekus. Devekus is becoming one. It is in a state of movement and urge and seeking and not yet in a state of one. The reason this too is described as devekus is because of the total desire for it – it permeates his entire being.
But the real revelation of the G-dliness (elokus), which means not that you are observing, but are in a full expression of elokus, occurs in the shuv (return) that follows the ratzu – and this is engagement in Torah and mizvoth, for in them shines a revelation of G-dliness.
Torah and mitzvoth are an activity, so in what way is that devakut/hisyashvut? This can be understood by an example. We say, “don't steal”, and if we go beyond societal reasons, the actual basis for this is “I am the Lord you G-d”.
We say the real spirit of all existence is Elokus and in the presence of Elokus you cannot steal. This is what Torah and Mitzvoth are about – they are defining the G-dly presence in our midst. So here is where the real gilui (surfacing of all its ramifications) of elokus occurs.
He is settled and not on an urge to get there. Torah and mitzvoth can be a simple act, and the essence is that it is a commandment / connection from Hashem. The G-dly presence is right there at the doorpost when you put up the mezuzah.
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