The Ramchal says that a person needs a process of tahara to remove the spiritual wounds from “tayvah” (misdirected desire) in his chapter explaining the midah of nikeeus in Mesillas Yesharim (10). He further says in other works (138 openings of wisdom) all the while one has such a wound, the yetzer hara has hidden access and can find its way in even the smallest of openings as I understood.
I was trying to figure out where in tefillah is there a process of tahara or purification.
The Rivash[1] says that when one davens, in a whisper, when he is attaching himself above, that in of itself will trigger him or her to be zoche, (a state of relationship with Kavyachol) and be elevated higher and higher in that tefillah. He describes this kind of prayer and subsequent relationship with Hashem and elevation through tefillah as a tahara process. He equates this type of prayer as to one who comes to be Mitaher himself quotes הבא לטהר מסייעין אותו, “If someone comes to purify himself, they assist him” [from on High].
The Ramban equates the same verse with the words in the pasuk of devarim, ומל ה’ אלהיך את לבבך[2], “and Hashem will circumcise your heart”. The Ramban explains this process at length and requires much understanding.
But, for now, I think that we can approach prayer as a means to purify the spiritual wounds of the heart. tefillah is considered a service of the heart. Therefore I think if we pray as the Rivash describes we have a way to use our heart singularly directed to Hashem and circumcise the wounds that block us from even knowing what we want. I think the whispering he describes is hinting at the type of prayer that is authentic and so close with Hashem that lifts us from that which previously ailed us.
May we all be zoche for such prayers, for hearts that are healed and flowing with our love and awe of Hashem in all we do.
[1] Tzavaat HaRivash 1:16
[2] Devarim, 30:6
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Neil Wernick