From the Rebbe’s explanations:
– …As is known, there are two ‘rulers’ (two forces) in a person’s spiritual life: ‘Mocha v’Liba’ (the mind and the heart) – intellect and emotion.
Correspondingly, a person’s service to his Creator also takes two paths and forms: the path of prayer and the path of Torah. Torah is our wisdom and understanding, while prayer is the ‘service of the heart.’ As explained by the Alter Rebbe, author of the Tanya and Shulchan Aruch: ‘In hartzn un mitn hartzn’ (in the heart and with the heart).
With all this, just as within creation as a whole – which, originating from the Simple Unity [of G-d], is inherently united and cohesive, to the point that even in the externality of things, an observing and examining eye can recognize the connection and mutual inclusion of the various parts of creation – so too, and how much more so, within a Jew and in matters of holiness in general. Since the light of the One G-d is more openly revealed within them, it is even more apparent and palpable that every aspect incorporates the other.
This also explains the mystical reason why we find several instances of ‘the leniencies of Beit Shammai and the stringencies of Beit Hillel.’
Although the soul-root of Beit Shammai originates from the Supernal Left – which is why they generally judged with stringency – Beit Shammai were nonetheless lenient in certain matters. This is due to the dynamic of mutual inclusion within their soul-root, which also contains elements of the Right. Likewise, the soul-root of Beit Hillel also contains elements of the Left.
It goes without saying that this dynamic also applies to the general types of man’s service mentioned above. The study of Torah must be deeply bound to the emotion of the heart. This applies during the actual study – as our Sages declare (Megilla 32a): ‘Anyone who reads without a melody and studies without a song, about him the verse states, And I too have given them statutes that are not good.’ It is equally true before studying, which is the entire purpose of making the blessing over the Torah beforehand: to genuinely feel its dearness and immense value until it becomes deeply ingrained in one’s heart.
‘And Torah without awe and love does not soar upward, nor can it ascend and stand before G-d (Tikkunei Zohar, Tikkun 10; Tanya, ch. 39).’
Similarly, regarding the service of prayer: even though it is the ‘service of the heart,’ before praying one must reflect upon the greatness of the Exalted G-d and the lowliness of man, etc. And during prayer, one should think as if the Divine Presence (Shechinah) is facing him… Without this intention, it is not considered prayer.
Moreover, prayer itself contains elements that are essentially intellectual: the structured praises of the Omnipresent, the Pesukei d’Zimra, the blessings surrounding the Shema, and so on. At the same time, the Torah contains elements that are deeply rooted in emotion.
Among these is the Book of Psalms, consisting of praises and exaltations of the Holy One, blessed be He. Yet here, too, we find mutual inclusion: The thought, contemplation, and awareness of G-d’s majesty, His wisdom, His greatness, and His mighty hand – these must all lead to the love and awe of the glorious and awesome G-d. And the ‘prayer within Torah’ – which, as stated above, is also embodied by the Book of Psalms – demands profound study with deep understanding and comprehension. This very concept is alluded to in the first two words of Psalm 90: ‘A prayer of Moses’ – signifying the bonding and attachment (of prayer and Moses, whose name represents the entire Torah) so that they fuse together in a single, unified whole…
– From a letter by the Rebbe (Igrot Kodesh, Vol. 8, Letter 2251)
