Chasidut do Pirke Awot 6:2

This idea is in accordance with the saying of the Sages z'l in Ethics of our Fathers, "Each day a heavenly voice emerges from mount Horeb and declares..." For it is known that there are six hundred thousand souls in Israel, accordingly the same [number of] letters in the Torah; as is known the the Torah, The Holy One, and Israel are all one, and Israel is the body of/for the Torah, and it is known that through the Torah The Holy One created the world which is letters. And there can be nothing in the world without the letters which bring life to it for they are the speech of The Holy One and if the letters disappeared and weren't perceptible, the speaker prior to his speaking what can be said of his speech(?) - that the letters are in potential and not perceptible - it is a general principle is that the life force of each thing are the letters within it. And if a man sins God Forbid, the letters which are the life-force enter Evil and give power to Evil, and also it doesn't appear in the eyes of the flesh that the truth is known. And thus he gives a confession of [these] things in saying 'I sinned' with bitterness of heart on account of his Awe of God combined with Love of God. And through this the letters which were providing life-force to Evil leave and the Evil is left without the life-force and is consequently nullified.

--- The explanation of that which my teacher asked about that which the Sages, may their memory be blessed, said (Avot 6:2), "Each and every day a heavenly echo goes out from Mount Horeb, and announces, etc.": Either way, it is difficult. If it is impossible for anyone to hear this announcement – if so, why does the echo go out at all? And if it is possible to hear, what is the reason that it is not heard? For if a person were to say that he heard it, he would be condemned as a false prophet! And he explained that 'there is no speech and no words' above; it is only in the realm of thought. If so, the thoughts of repentance that come to a man are from the announcement, etc. And (with relation to this teaching,) the words of the mouth of a sage are a charm. Behold, if one inclines his ear to listen to the call and the announcement, it is possible for anybody to hear it – meaning in his thoughts. Indeed, if one is intelligent enough to understand that this thought is the voice of the announcement and the heavenly echo from God Himself, may He be blessed, by way of His extending Himself throughout the worlds, until it reaches the thought of this man; and he inclines his ear to hear properly 'to listen and to observe' – then God will continue to speak to him, about how he is to behave in the ways of God. As it is written (Psalms 25:8), "Good and upright is the Lord; therefore He shows sinners the way."

And so a person [must] remember [this] and take care during his learning the Torah how he speaks the letters of the Torah, for with them was the world created, and by himself attach the letters to their root letters in the Torah, which was given like this to the world through 'thunder and lightening' in order that 'the fear of God should be upon you and you will be without sin', as explained. In any case, if 'awe' and 'fear' befall a person in 'thunder and lightening', its seems apparent that he would not sing, God forbid. For how could there be the possibility of sin with all that. And this is the idea of the 'heavenly voice which goes forth', they are the letter of the Torah inside every person who recalls and declares them daily. And he who doesn't not hear the heavenly voice [and for whom] it is as if he did not declare, 'woe unto him...for insulting the Torah' which is inside of him. And this is the meaning of 'for anyone who does not involve himself in the Torah' meaning - who is not inscribed in the Torah, "he is called "rebuked"'; for this is the idea of rebuke for a person which changes his 'face to redness'

Regarding the verse (Vayikra 25:55) “The Children of Israel are servants to Me; they are my servants…” My claim came before [any other claim]. This is still true today, for according to the level at which one accepts the yoke of Heaven, enslavement to governments is removed, as our sages have taught (Avot 3:5), “One who accepts the yoke of Torah, has the yoke of government removed.” There are also roles of servant and child… [The roles of servant and child] parallel the aspects of Torah and commandments, for one who engages in Torah [as a child of G-d] is free. (Avot 6:2) However, everyone must accept the yoke of Heaven and of commandments upon themselves [as a servant]. This is the meaning of the verse, “They are My servants”, as it is written “Israel, in whom I am glorified.” (Isaiah 49:3) It is glorious for G-d when Israel accepts servitude to Him, despite being His children. It is not only praise of Israel, but it is also true testimony to the Creator… There are always levels of servant and child, servant and child, in that the greater one’s grasp of the secrets of the King [as G-d’s child], the more one lowers one’s self to accept the yoke of Heaven as a servant. Consequently, one merits to see and grasp, as a child, and then one returns to being a servant… In Nisan, we become free and receive the yoke of Heaven. All the days of the Sefirah, we are like servants, doing His will, until we achieve seven complete weeks, which is the oath we swore and in which we have stood since Mount Sinai. We then merit on Shavuot to receive the Torah, like children who search through the vaults of the king. However, we then return to being servants, which is Sukkot, when we return and repent on Rosh HaShanah and Yom Kippur, and accept the yoke of Heaven anew, which is the glory mentioned above, as the Holy One finds glory in them…Similarly, daily, one accepts the yoke of Heaven [as a servant] in the morning and thereby merits Torah [as a child] according to his level. And at night, one returns to accept the yoke of Heaven. And the level of the “second servant” is greater, as can be understood.