Unlike faculties that are dressed in certain organs/limbs of the body, pleasure and will include the entire body.
Delighting in G-dliness is an enormously high level, but it must be done in the right way so that there is a return and the soul does not depart the body.
This level of love is not like being drawn to something outside oneself. The tynugim, means that he experiences the reality of it itself – the reality of elokus. Anything that goes through faculties / kochot is an awareness of something outside oneself. Even with sight one can close one's eyes. But ahavah betynugim is an encompassing reality of the nefesh itself. Thus it does not bring about the matter of return / shuv, since he has the reality right there.
In other loves there has to be a focus of attention / avodah, but in this love he is just there.
This is a level of the tzaddik gamur, where there is no interference between himself and elokus.
In the previous level there was shuv where elokus came down into his world through torah and mitzvot.
Even though this level of delighting does not result in shuv / return, there is another level of shuv completely when there is a level of bitul in the ratzu. So how is it shuv? In contrast to ratzu. Since we are a neshamah in a guf and you have ratzu and you are looking into the depth and beyond the world, still the world remains the basic reality. In ahavah be tynugim, the basic reality becomes elokus!
Elokus is be pshitus! And the level of olamot is be hischadshut!
The intent above is the shuv, “He did not make the world for naught/tohu, but that it should be settled” and bitul is needed to fulfill this purpose.
In the world all is a composite. The essence is simple. Avraham looked at the workings of the world and said, “how can this not have an owner” Who is beyond the world. If the whole world is worldliness then it is nothing. An essence is needed. He asks, “what it all about? What is the point?!” this is looking for the essence. The essence is not in the structure – it is beyond the structure. The elokus revealed in the wold is enormous, but all that is not the essence / etzem.
Now its a beautiful world, but what brought it about? What is the kavanah?
In the nefesh, and its experience of gilui elokus, if it comes with bitul, which is a statement of, “no matter what level I can reach it is stil not the real thing. I'm going for the real thing that is not part of my metziut” then he senses the kavanah which is beyond the oneg.
To see atzmus as it is unto itself and not as he experiences it he has to have the bitul “to put himself aside,” then you sense the kavanah / intention.
This is the real inyan of torah and mitzovth – ie it is beyond sechel and oneg.
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