אך יש עוד בחינת אהבה העולה על כולנה, כמעלת הזהב על הכסף ואי אפשר לבאר ענין זה היטב במכתב, רק כל איש נלבב ונבון, המשכיל על דבר, ומעמיק, לקשר דעתו ותבונתו בה׳, ימצא טוב ואור הגנוז בנפשו המשכלת, כל חד לפום שיעורא דיליה

It is impossible to explain this subject clearly in writing. Yet every person with a feeling heart (i.e., who has perfection of heart), who is understanding (in that he uses his faculty of Binah), and intelligent in grasping a subject (by using his faculty of Chochmah), and delves deeply to attach his mind and understanding to G‑d (by using his faculty of Daat), will find the goodness and light concealed within his intelligent soul, each according to his capacity: continuation

יש מתפעל כו׳ ויש מתפעל כו׳

(one is affected in one way, from one type of meditation,…and one is affected in another way, by a different form of meditation),

אחרי קדימת יראת חטא, להיות סור מרע בתכלית, שלא להיות עונותיכם מבדילים כו׳, חס ושלום

after prefacing this meditation by fear of sin, the fear of doing wrong by sinning, in order to become utterly removed from evil, withholding oneself from doing any wrong, to avoid “your transgressions interposing between you and G‑d,…” G‑d forbid.

In other words, whatever form one’s excitement with love of G‑d takes, one must first be totally removed from evildoing.

* * *

The Alter Rebbe will now explain that since this love of G‑d is such that the soul is on the verge of expiring, it cannot inspire one directly to serve G‑d through Torah and mitzvot.

והנה סדר העבודה בעסק התורה והמצות, הנמשכת מבחינת אהבה עזה זו, היא בבחינת שוב לבד

The order of one’s divine service through occupation with Torah study and mitzvot, a service deriving from this intense love, is possible only in a manner of retreat, i.e., when the soul withholds itself from expiring in order to fulfill the Divine intent, which can only be realized when the soul remains within the body.