Our Gemara on Amud Beis delves into a recurring question throughout Shas concerning the status of the Cohanim's service in the Temple: When they offer sacrifices, are they acting as our representatives or as agents of God? The Gemara concludes that the Cohanim are indeed acting as agents of God, carrying out His directives (while, of course, one of those directives is to offer sacrifices on our behalf).

Bas Ayin (Emor 23) expands on the role of acting as agents of God. Rashi (Vayikra 21:1) underscores the importance of parental involvement of the Cohanim by emphasizing the repetition of the words "tell" and "tell to them," signifying that parents should instruct and warn their children to maintain priestly purity. Bas Ayin goes further, stating that this role is metaphorical as well. The Cohanim must embody God's compassionate ethos and, akin to a father nurturing a child, warmly and lovingly encourage their spiritual development. Bas Ayin asserts that an agent must strive to embody and enact the will of the Principal who appointed them. Therefore, the Cohanim must strive to act as God would. 

Similarly, when one engages in prayer, which serves as a substitute for Temple service, they must also embody this ethic. Before praying, one should meditate on the commandment to love thy neighbor, ensuring the correct frame of mind in relation to fellow humans. This is not solely a matter of Chassidic Torah but is also reflected in the Shulkhan Arukh (OC 53:19), where it is acknowledged that a person may object to the appointment of a chazan who harbors enmity toward him. Prayer is service of the heart, therefore how could we expect God hear our prayers if our hearts are not aligned with expectations of showing love and graciousness to all? 

Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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