Now, the fifth, higher level is the matter of the intent of the heart which is even higher than the excitement of the heart. In explanation; as known, when as a result of contemplation, a person becomes fully excited in his heart, with eagerness and joy or conversely, with bitterness etc., then simultaneous to the excitement of the heart, the entire length of the G_dly matter that he contemplated, which caused the excitement in the first place, becomes abbreviated in his mind, so that all that remains of it is only what is directly pertinent to the emotional excitement of the heart.
In other words, what arises from the distillation of the subject that he focuses upon is an abbreviation of the entire subject of his contemplations, such as the imminence and transcendence of G_d and the like. This distillation is the intended essence and motivational root of his contemplation, that is, to realize that “before G_d, everything is as nothing” and the like.
The tremendous excitement of the heart that comes about as a result of this abbreviation is miniscule relative to the essential intent of the heart in the full length of the G_dly matter when it was still under contemplation. There, it was focused upon in his mind and heart with a length and breadth that, as of yet, was above being brought into the category of heartfelt excitement.
By way of example from worldly affairs; when a person directs the inner point of his heart with deep concentration into the extraordinary opportunity of a certain good business venture, though his entire soul will be drawn after it, he still will be incapable of bringing out excitement for it in his heart, because his mind and heart are so fully occupied only in contemplating how good it essentially is. This is called, “The expanded intellect” of Chochmah, Binah and Daat [Insight, Comprehension and Concentration] etc. This is the case, even though love and fear exist there in a hidden way. Nonetheless, they are only called, “Intellectual fear and love” which is higher than the natural fear and love mentioned above.
(The difference between the above mentioned “natural fear and love” and the above mentioned “intellectual fear and love” is that the “natural” ones are separate and apart from the contemplation itself. This is called the “Therefore” – that is, since such and such is the case, therefore so and so. In other words, the “Therefore”, which is the ramification of the contemplation, comes after its conclusion and results from it.)
On the other hand, “Intellectual fear and love” is not at all separate from the contemplation itself. Rather, it comes about involuntarily and automatically by force of logic, without choice and will at all. Moreover, when it filters down into the emotions of the heart this fear and love also comes about spontaneously, such as the example of clapping the hands mentioned above. The indicator for this is the constancy of the excitement in this kind of focus of the mind, in that it never ceases, as “natural fear and love” does. There, the fear and love fall away and then return to reawaken. It is because of this that the term “Toil” does not so much apply to “Intellectual love and fear”. This is as explained elsewhere on the verses, “G_d, do not keep your silence etc.” and “So that my soul will sing to You and not be stilled” and “The lower fire calls out constantly to the upper fire.” This is sufficient to those of understanding.
Even higher than this is the aspect of the simple desire which is totally higher than the aspect of contemplation. Rather, it is just an essential and simple desire, and is the cause of its product and ramification, which is the intellect etc., as known. This is sufficient for those of understanding.