All this helps us understand the words of the Zera Kodesh and the Tiferes Shlomo, stating that the neshamah is the one davening before HaKadosh Baruch Hu. Not only is the neshamah the one davening, but furthermore, the Ribbono shel Olam expressly inserted the neshamah into this situation, and His Will was that davka out of this situation, we will daven before Him. The neshamah understands its position well; what it is surrounded by as well as the greatness of the Ribbono shel Olam, and with all of this, it comes to daven before HaKadosh Baruch Hu.
The neshamah understands our dilemmas in gashmiyus, and it also understands our ruchniyus aspect. As we know, HaKadosh Baruch Hu has the ability to tie together the body, which is comprised of material matter, together with the neshamah, which is intangible. If the neshamah weren’t able to tolerate any wrongdoing on the part of the guf, a person would immediately die when he sins—for the neshamah would fly out of his body immediately. It must be that the Ribbono shel Olam made it possible for the neshamah to tolerate the person with his impurities. It doesn’t fly out of the person—rather it waits and hopes to daven to HaKadosh Baruch Hu, and to attain in return the light that was diminished. And the tefillah is that vehicle by which the neshamah reconnects to the light, attaining the light in return.
This is what we call healing. When a person is, R”l, injured, the body will send cells to the area of the wound to heal it. The person doesn’t die. He slowly heals, until his wound is indiscernible. Similarly, tefillah is a healing force. It heals the person by connecting him to the Source.
