Our Neshamos Are Davening, Not Our Bodies
The second eitzah, says the Zera Kodesh, as to how we can approach the Ribbono shel Olam is to bear in mind that each one of us has a neshamah that is a chelek Eloka mima’al, literally a part of HaKadosh Baruch Hu. The purpose of our tefillah, he explains, is to reconnect this G‑dly part to its Source, and if so, we are surely worthy of coming before the Ribbono shel Olam.
That is, one must understand that when he comes to daven, it is not his body that’s davening, but his neshamah. People tend to think that it is they who are approaching the Ribbono shel Olam—a separate entity coming to ask for its needs. But this is a mistake—for each of us is truly a חלק ממעל. אלוק As long as one insists on viewing himself through a material prism, he remains tethered to his gashmiyus side, and he indeed won’t be able to connect to the Ribbono shel Olam.
We must correct this mistake—and to remember that our G‑dly neshamah is what is davening, and since its roots are with the Ribbono shel Olam, it is returning via tefillah to the source of its roots. From now on, one will say, “When I look at myself externally, I am indeed unworthy of davening before HaKadosh Baruch Hu, but when I look at the aspect of me that’s davening, it is indeed a holy part of me, and the Ribbono shel Olam derives much pleasure when the neshamah davens to Him.”
It is with this approach and attitude that a person dares to approach the Ribbono shel Olam in prayer.
