What is love of G-d? It is the longing of the soul - and its turning, on its own, to the Creator, so that it can cleave to His supernal light. For the soul is of an essence which is pure and spiritual, it tends towards spiritual things similar to itself. By nature, it removes itself from what is opposite to its nature, namely the coarse physical bodies.
When the Creator, blessed be He, bound the soul to this coarse physical body in order to test it, how it would guide the body. G-d aroused the soul to care for the body, and further its welfare, through the partnership and companionship which was naturally ingrained between them from the beginning of the development (of the body).
When the soul senses something which will benefit the body or further its welfare, she will turn in her thoughts to that thing and desire it, in order to secure for herself peace from the pains of the body and the external things (worries, drives) which pain the body, similar to the desiring of a sick man for an expert doctor who appoints a helper to (the doctor) so that the doctor can focus on him.
But when the soul senses, that there are matters which will increase light in her own essence and power in herself. The soul will then tend instead towards G-d, and will cling to Him in its thoughts, and in its imagination will ponder instead how to come closer to Him, and will desire to Him and long to Him. This is the highest level of pure love (of G-d).
But since the matter is so (that the soul also worries for the needs of the body), and the callings of the body are numerous, and its callings for that which will fill its lackings are constant, at all times, and all periods, and the soul is not able to pause from thinking on all of this, because she has no tranquility and no rest without having peace from the ailings of her body (which always has a demand, lust, or worry) - therefore the soul became constantly distracted with the matters of the body from the things she loves which are fitting for her, and resemble her essence, through which are found her success in the abode of her tranquility (in the afterlife).
But when the light of the understanding penetrates to the soul, and it will reveal to her the disgrace of having turned to the body in love, and having been drawn after it in her thoughts, along with ignoring what will bring her salvation in both worlds - she will desist from this, and leave all of its worldly interests to the gracious Creator, and will turn in her thoughts to seek ways of her salvation from the great trap she is ensnared in, and by which she had been so greatly tempted. Then she will separate from the secular world and all of its pleasures, and will despise the body and its lusts.
Not so long after this, the soul's eyes will open, and her vision will clarify from the cloud of ignorance of G-d and His torah, and she will discern the truth from the false, and the truth of its Creator and Guide will be revealed to her.
When the soul understands His omnipotence, and His infinite greatness, it will kneel down and prostrate before Him, in fear, fright, and awe of His power and greatness, and she will not leave this state until the Creator will reassure her, and quiet her fright and awe - then she will drink from the cup of love of G-d, and will enjoy the bliss of being alone with G-d, devoting herself wholeheartedly to Him, loving Him, putting her trust in Him, and yearning for Him. She will have no other occupation than the occupation of His service, and no musings other than of Him and no thought other than of Him. She will not move any of her limbs except to do something which will gain His favor. She will not unbind her tongue except to recall Him, praise Him, thank Him, and laud Him out of love for Him and out of longing to do His will. If He bestows a benefit on her, she will thank Him. If He brings suffering on her, she will patiently bear it, and will only increase her love for Him and trust in Him, as said about one of the pious who would rise in the middle of the night and say: "My G-d, You have starved me, left me without clothing, and set me in the darkness of night, and I swear by Your might and greatness that if You burn me in fire, I will only increase in love of You and joy in You. This is similar to what Iyov said "Though He slay me, yet will I hope in Him" (Iyov 13:15).
On this matter the wise man alluded to in saying: "a bundle of myrrh is my beloved unto me, between my breasts he shall rest" (Shir Hashirim 1:13), which our sages expounded this verse saying: "even though my beloved is causing me pain and bitterness like myrrh, 'He rests between my breasts' " (Shabbat 88b) . Similarly the prophet (Moshe) said: "And you shall love the L-ord your G-d with all your heart, and with all your soul, and with all your might" (Devarim 6:5).
אֲבָל מָה עִנְיַן הָאַהֲבָה בֵּאלֹהִים, הוּא כְּלוֹת הַנֶּפֶשׁ וּנְטוֹתָהּ בְּעַצְמָהּ אֶל הַבּוֹרֵא כְּדֵי שֶׁתִּדְבַּק בְּאוֹרוֹ הָעֶלְיוֹן, וְהוּא שֶׁהַנֶּפֶשׁ עֶצֶם פָּשׁוּט רוּחָנִי נוֹטֶה אֶל הַדּוֹמֶה לָהּ מֵהָאִישִׁים הָרוּחָנִיִּים, וּמִתְרַחֶקֶת בְּטִבְעָהּ מֵאֲשֶׁר הוּא כְּנֶגְדָּהּ מִן הַגּוּפוֹת הֶעָבוֹת.
What is love of G-d? It is the longing of the soul - and its turning, on its own, to the Creator, so that it can cleave to His supernal light. For the soul is of an essence which is pure and spiritual, it tends towards spiritual things similar to itself. By nature, it removes itself from what is opposite to its nature, namely the coarse physical bodies.
וְכַאֲשֶׁר קְשָׁרָהּ הַבּוֹרֵא יִתְבָּרַךְ בַּגּוּף הַזֶּה הָעָב אֲשֶׁר רָצָה לְנַסּוֹתָהּ בּוֹ בְּהַנְהָגָתָהּ אוֹתוֹ הֵעִיר אוֹתָהּ לָחוּס עָלָיו וְלִמְשֹׁךְ הַתּוֹעָלוֹת אֵלָיו בַּעֲבוּר הַשִּׁתּוּף וְהַחֶבְרָה אֲשֶׁר נִטְבְּעָה בֵּינֵיהֶם מִתְּחִלַּת הַגִּדּוּל.
When the Creator, blessed be He, bound the soul to this coarse physical body in order to test it, how it would guide the body. G-d aroused the soul to care for the body, and further its welfare, through the partnership and companionship which was naturally ingrained between them from the beginning of the development (of the body).
וְכַאֲשֶׁר תַּרְגִּישׁ הַנֶּפֶשׁ בְּמָה שֶׁיֵּשׁ בּוֹ תּוֹעֶלֶת לְגוּפָהּ וְתַקָּנָה לִגְוִיָּתָהּ תִּטֶּה בְּמַחְשַׁבְתָּהּ אֵלָיו וְתִכְסֹף לוֹ כְּדֵי לְבַקֵּשׁ הַמְּנוּחָה מִמַּדְוֵי גּוּפָהּ וּפְגָעָיו כִּכְסֹף הָאָדָם לְרוֹפֵא בָּקִי כְּשֶׁהוּא חוֹלֶה וְזַמֵּן לוֹ מִי שֶׁיְּשַׁמְּשֵׁהוּ וְיַחְשֹׁב עַל אוֹדוֹתָיו.
When the soul senses something which will benefit the body or further its welfare, she will turn in her thoughts to that thing and desire it, in order to secure for herself peace from the pains of the body and the external things (worries, drives) which pain the body, similar to the desiring of a sick man for an expert doctor who appoints a helper to (the doctor) so that the doctor can focus on him.
וּכְשֶׁתַּרְגִּישׁ הַנֶּפֶשׁ בְּעִנְיָן שֶׁיּוֹסִיף לָהּ אוֹר בְּעַצְמָהּ וְכֹחַ בְּנַפְשָׁהּ תִּטֶּה בִּמְזִמָּתָהּ אֵלָיו וְתִדְבַּק בּוֹ בְּמַחְשַׁבְתָּהּ וְתַעֲבִירֵהוּ בְּרַעְיוֹנֶיהָ וּמִתְאַוָּה אֵלָיו וְכוֹסֶפֶת לוֹ וְזֹאת תַּכְלִית הָאַהֲבָה הַזַּכָּה.
But when the soul senses, that there are matters which will increase light in her own essence and power in herself. The soul will then tend instead towards G-d, and will cling to Him in its thoughts, and in its imagination will ponder instead how to come closer to Him, and will desire to Him and long to Him. This is the highest level of pure love (of G-d).
וְכֵיוָן שֶׁהַדָּבָר כֵּן וְהָיוּ קְרוּאֵי הַגּוּף רַבִּים וּצְרָכָיו אֶל מָה שֶׁיְּמַלֵּא מַחְסוֹרוֹ מַתְמִידִים עִם הַשָּׁעוֹת וְהָעִתִּים וְלֹא הָיְתָה הַנֶּפֶשׁ יְכוֹלָה לַעֲמֹד מֵעַיֵּן לוֹ בְּכָל זֶה מִפְּנֵי שֶׁאֵין לָהּ הַשְׁקֵט וְלֹא מְנוּחָה מִבְּלִי מַרְגּוֹעַ מַדְוֵי גּוּפָהּ נִטְרְדָה הַנֶּפֶשׁ בְּעִנְיְנֵי גּוּפָהּ מֵאוֹהֲבֶיהָ הָרְאוּיִים לָהּ וְהַמִּתְיַחֲדִים בְּעַצְמָהּ אֲשֶׁר בָּהֶם הַצְלָחָתָהּ בִּנְוֵה מַרְגּוֹעָהּ.
But since the matter is so (that the soul also worries for the needs of the body), and the callings of the body are numerous, and its callings for that which will fill its lackings are constant, at all times, and all periods, and the soul is not able to pause from thinking on all of this, because she has no tranquility and no rest without having peace from the ailings of her body (which always has a demand, lust, or worry) - therefore the soul became constantly distracted with the matters of the body from the things she loves which are fitting for her, and resemble her essence, through which are found her success in the abode of her tranquility (in the afterlife).
וְכַאֲשֶׁר יִבָּקַע לָהּ אוֹר הַשֵּׂכֶל וְיִגָּלֶה לָהּ גְּנוּת מָה שֶׁנָּטְתָה אֵלָיו בְּאַהֲבָתָהּ וְנִמְשְׁכָה עָדָיו בְּרַעְיוֹנֶיהָ מֵאֲשֶׁר בּוֹ הַצָּלָתָהּ בִּשְׁנֵי הַמְּעוֹנִים תָּשׁוּב מִזֶּה וְתַנִּיחַ כָּל עִנְיָנֶיהָ אֶל הַבּוֹרֵא הַחוֹנֵן וְתִטֶּה בְּמַחְשַׁבְתָּהּ לְבַקֵּשׁ אָפְנֵי הַצָּלָתָהּ מֵעֹצֶם מָה שֶׁנּוֹקְשָׁה בּוֹ וְגֹדֶל מָה שֶׁנֻּסְּתָה בּוֹ. וְאָז תִּפְרֹשׁ מִן הָעוֹלָם וּמִכָּל תַּעֲנוּגָיו וְתִבְזֶה הַגּוּפוֹת וְכָל תַּאֲוָתָם וְסָמוּךְ לָזֶה.
But when the light of the understanding penetrates to the soul, and it will reveal to her the disgrace of having turned to the body in love, and having been drawn after it in her thoughts, along with ignoring what will bring her salvation in both worlds - she will desist from this, and leave all of its worldly interests to the gracious Creator, and will turn in her thoughts to seek ways of her salvation from the great trap she is ensnared in, and by which she had been so greatly tempted. Then she will separate from the secular world and all of its pleasures, and will despise the body and its lusts.
יִפָּקְחוּ עֵינֶיהָ וְיִזַּכּוּ רוֹאוֹתֶיהָ מֻעֲנַן הַסִּכְלוּת בֵּאלֹהִים וּבְתוֹרָתוֹ וְתַכִּיר הָאֱמֶת מִן הַשֶּׁקֶר וְיִגָּלוּ לָהּ פְּנֵי אֲמִתַּת בּוֹרְאָהּ וּמַנְהִיגָהּ.
Not so long after this, the soul's eyes will open, and her vision will clarify from the cloud of ignorance of G-d and His torah, and she will discern the truth from the false, and the truth of its Creator and Guide will be revealed to her.
וְכַאֲשֶׁר תָּבִין גֹּדֶל יְכָלְתּוֹ וְעֹצֶם מַעֲלָתוֹ (ס״א גדולתו) תִּכְרַע וְתִשְׁתַּחֲוֶה לוֹ בְּיִרְאָה וּפַחַד וְאֵימָה מֵעָצְמָתוֹ וּגְדֻלָּתוֹ וְלֹא תָּסוּר מִזֶּה עַד אֲשֶׁר יַבְטִיחֶנָּה הַבּוֹרֵא יִתְעַלֶּה וְיַשְׁקִיט פַּחְדָּהּ וּמוֹרָאָהּ וְאָז תְּשֻׁקֶּה כּוֹס הָאַהֲבָה בֵּאלֹהִים וְתִתְבּוֹדֵד בּוֹ לְיַחֵד לְבָבָהּ לוֹ וּלְאַהֲבָה אוֹתוֹ וְלִבְטֹחַ עָלָיו וְלִכְסֹף לוֹ, וְלֹא יִהְיֶה לָהּ עֵסֶק בִּלְתִּי עֵסֶק עֲבוֹדָתוֹ וְלֹא יַעֲבֹר עַל רַעְיוֹנֶיהָ זוּלָתוֹ וְלֹא יַעֲלֶה בְּמַחְשַׁבְתָּהּ בִּלְעָדָיו וְלֹא תִּשְׁלַח אֵבָר מֵאֵבְרֵי גּוּפָהּ אֶלָּא בְּמָה שֶׁתִּמְשֹׁךְ בּוֹ רְצוֹנוֹ וְלֹא תַּתִּיר לְשׁוֹנָהּ כִּי אִם בְּזִכְרוֹ וְשִׁבְחוֹ וְהוֹדָאָתוֹ וּתְהִלָּתוֹ מֵאַהֲבָה בּוֹ וּמִכְּסֹף לִרְצוֹנוֹ יִתְבָּרַךְ. וְאִם יֵיטִיב לָהּ תּוֹדֶה וְאִם יְעַנֶּהָ תִּסְבֹּל וְלֹא תּוֹסִיף עִם זֶה כִּי אִם אַהֲבָה בּוֹ וּבִטָּחוֹן עָלָיו כְּמוֹ שֶׁנֶּאֱמַר עַל אֶחָד מִן הַחֲסִידִים שֶׁהָיָה קָם בַּלַּיְלָה וְאָמַר אֱלֹהַי הִרְעַבְתַּנִי וְעֵירֹם עֲזַבְתָּנִי וּבְמַחְשַׁכֵּי הַלַּיְלָה הוֹשַׁבְתַּנִי וְעֻזְּךָ וְגָדְלְךָ הוֹרֵיתַנִי אִם תִּשְׂרְפֵנִי בָּאֵשׁ לֹא אוֹסִיף כִּי אִם אַהֲבָה אוֹתְךָ וְשִׂמְחָה בְּךָ. דּוֹמֶה לְמַה שֶׁאָמַר (איוב ג) הֵן יִקְטְלֵנִי לוֹ אֲיַחֵל.
When the soul understands His omnipotence, and His infinite greatness, it will kneel down and prostrate before Him, in fear, fright, and awe of His power and greatness, and she will not leave this state until the Creator will reassure her, and quiet her fright and awe - then she will drink from the cup of love of G-d, and will enjoy the bliss of being alone with G-d, devoting herself wholeheartedly to Him, loving Him, putting her trust in Him, and yearning for Him. She will have no other occupation than the occupation of His service, and no musings other than of Him and no thought other than of Him. She will not move any of her limbs except to do something which will gain His favor. She will not unbind her tongue except to recall Him, praise Him, thank Him, and laud Him out of love for Him and out of longing to do His will. If He bestows a benefit on her, she will thank Him. If He brings suffering on her, she will patiently bear it, and will only increase her love for Him and trust in Him, as said about one of the pious who would rise in the middle of the night and say: "My G-d, You have starved me, left me without clothing, and set me in the darkness of night, and I swear by Your might and greatness that if You burn me in fire, I will only increase in love of You and joy in You. This is similar to what Iyov said "Though He slay me, yet will I hope in Him" (Iyov 13:15).
וְאֶל הָעִנְיָן הַזֶּה רָמַז הֶחָכָם בְּאָמְרוֹ (שיר השירים א׳:י״ג) צְרוֹר הַמֹּר דּוֹדִי לִי בֵּין שָׁדַי יָלִין וְאָמְרוּ רז״ל עַל דֶּרֶךְ הַדְּרָשׁ אע״פ שֶׁמֵּצֵר לִי וּמֵמֵר לִי בֵּין שָׁדַי יָלִין. וְזֶה דּוֹמֶה לְמָה שֶׁאָמַר הַנָּבִיא (דברים ו) וְאָהַבְתָּ אֵת ה׳ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ:
On this matter the wise man alluded to in saying: "a bundle of myrrh is my beloved unto me, between my breasts he shall rest" (Shir Hashirim 1:13), which our sages expounded this verse saying: "even though my beloved is causing me pain and bitterness like myrrh, 'He rests between my breasts' " (Shabbat 88b) . Similarly the prophet (Moshe) said: "And you shall love the L-ord your G-d with all your heart, and with all your soul, and with all your might" (Devarim 6:5).