Page 19 – third line from the top of the page.
When he comes to the essence he sees the real intent and he's able to let go of his desire and go back to doing what the real higher intent desires.
Kavanah is different from ratzon. Ratzon is constant and an actual force – it brings itself to bear on a situation. Kavanah doesn't force itself on the situation. It is non-tangible. It has no direct effect on what's being done. Ratzon is a koach. Kavanah cannot be referred to by itself – its whole presence is due to the one who has it – that's why we say, “kavanah haelyon”.
Without bitul his ratzu becomes all encompassing. With bitul he sees behind the kevanah of shuv there is a simcha lemayla and he is a participant not only in the deed below, but also the experience that is above. This is showing how bitul results in simcha. If it comes from himself it contradicts the bitul. By means of the bitul he experiences the simcha above.
There is a certain perfection in the shuv, and by his bitul he senses the truth behind the shuv. The truth is that He wants it and He has simcha in it.
This simcha begins a new movement of ratzu. This gilui ohr elyon allows for the unity of ratzu and shuv.
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