כְּשֵׁם שֶׁמִּצְוַת תְּפִלִּין, עַל דֶּרֶךְ מָשָׁל, יֵשׁ לָהּ מָקוֹם קָבוּעַ בְּרֹאשׁ וּבִזְרוֹעַ, וּמַרְגִּישׁ כּוֹבֶד הַתְּפִלָּה שֶׁל רֹאשׁ וְהַהִדּוּק דִּתְפִלָּה שֶׁל יָד כֵּן הוּא בְּמִצְוַת אַהֲבָה וְיִרְאָה, וּכְמוֹ שֶׁכָּתַב הָרַמְבַּ"ם (יְסוֹדֵי הַתּוֹרָה פֶּרֶק בּ' הַלָכָה א'): "הָאֵל הַנִּכְבָּד וְהַנּוֹרָא הַזֶּה מִצְוָה לְאַהֲבָה וּלְיִרְאָה אוֹתוֹ שֶׁנֶּאֱמַר וְאָהַבְתָּ אֶת ה' אֱלוֹקֶיךָ וְנֶּאֱמַר אֶת ה' אֱלוֹקֶיךָ תִּירָא", הִנֵּה שִׁעוּר מִצְוֹת אֵלּוּ הוּא אֲשֶׁר יוּרְגְּשׁוּ בְּהֶרְגֵּשׁ גוּפָנִי בִּבְשַׂר הַלֵּב מַמָּשׁ, וּכְמוֹ אָדָם הַפּוֹגֵשׁ אֶת אוֹהֲבוֹ הַנֶּאֱמָן, וְלֹא זוּ בִּלְבָד אַז אִים זאָל וועֶרעֶן גוּט פוּן דעֶם, שֶׁיִּשְׁכַּח עַל כָּל הַדְּבָרִים הַמֵּעִיקִים אוֹתוֹ, אֶלָּא עוֹד שֶׁיִּתְעוֹרֵר בּוֹ חַיּוּת פְּנִימִי בְּתִקְוָה טוֹבָה, כִּי לִבּוֹ טוֹב עָלָיו, וְכֵן בְּמִדַּת הַיִּרְאָה נוֹפֵל עָלָיו פַּחַד גָּדוֹל וּמוֹרָא, כִּי בְּשָׁעָה הַהִיא הוּא נִזְכַּר עַל כָּל עִנְיָנָיו הַלֹא טוֹבִים בְּמַחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה, וְלִבּוֹ יִכְאַב בִּכְאֵב מוּרְגָשׁ מִיִּרְאַת הָעוֹנֶשׁ בְּיִרְאַת שָׁמַיִם וְלִפְעָמִים הוּא בְּרֶגֶשׁ שֶׁל יְרֵא בּוֹשֶׁת אוֹ גַּם יִרְאַת הָרוֹמְמוּת.

The mitzvah of tefillin […] relates to a specific place on the head, where one feels its weight, and on the arm, where one feels the tightness [of the straps]. Similarly, the mitzvos of loving and fearing G‑d [must be felt physically]. Thus Rambam writes (in Hilchos Yesodei HaTorah 2:1): “It is a mitzvah to love and fear this glorious and awesome G‑d, as it is written,1 ‘And you shall love G‑d your L‑rd,’ and as it is written,2 ‘You shall fear G‑d your L‑rd.’”

Now, these mitzvos may be considered fulfilled when one experiences them physically, in the very flesh of the heart. [One’s feelings of love for G‑d should have an effect] similar to meeting a faithful friend. [Then] not only does the encounter give him a feeling of well-being, so that he forgets all the matters that bother him, but moreover, inner energy and positive expectations are aroused within him, because of his positive disposition.

Likewise, with the attribute of fear of G‑d, great fear and dread should possess him, for at that time he will recall his undesirable thoughts, words, and actions, and his heart will feel actual pain from his fear of punishment, his fear of Heaven. On occasion, he will feel awe that leaves him abashed,3 and sometimes he will even feel an elevating sense of awe4 of G‑d.5

Living as a Chassid

The above passage is taken from the maamar entitled Taamu U’Re’u 5694 [1934], that is based on the verse,6 “Taste and see that G‑d is good.” The Rebbe Rayatz explains there that G‑d’s goodness can — and should — be experienced physically. A person should experience rich enjoyment7 in observing the Torah and mitzvos, just as he has a geshmak from material pleasures.8

He further explains that this goal cannot be achieved through Torah study alone. In addition, a person must exert himself in avodah, working on himself from within so that he is constantly growing. And the first step in this process involves developing sensitivity to spiritual matters.