The Chassidic Meaning of Modeh Ani:[1]
The five levels of the soul and their corresponding method of service of G-d: A Jews G-dly soul contains five levels. Nefesh, Ruach, Neshama, Chaya, and Yechida. Each level of the soul represents a different ability of the soul. For example the Neshama level refers to ones intellectual abilities, while the Ruach refers to ones emotions. Regarding ones G-dly soul[2] these levels are all in relation to ones service of G-d. Thus ones Neshama level of his G-dly soul refers to ones comprehension and understanding of G-d’s greatness, while ones Ruach level refers to ones love and fear of G-d. The lowest level of the soul is Nefesh. This level does not represent service of G-d out of love for Him or due to ones comprehension of His greatness, but rather it is done simply because G-d is his King despite lack of feeling or comprehension. This level although being the lowest, is a prerequisite for revealing the levels above it. As first and foremost one must accept upon himself an eternal attachment to G-d irrelevant of what he may or may not feel or comprehend. In other words his attachment to G-d is not based on feeling or understanding but rather an essential connection which rides above feeling and understanding. Throughout a Jews day he serves G-d using each one of these soul powers. However the beginning of his service must commence with his Nefesh, accepting the yoke of heaven despite lack of feeling or understanding. This is referred to as Kabalas Ol.
The inner meaning of Modeh Ani: The inner meaning behind saying Modeh Ani as soon as one awakens is to emphasize the lower service of Nefesh. That even before one has had the ability to think about G-d’s greatness and feel love for Him, he first accepts G-d as his eternal King.
The greatness of Kabalas Ol: In truth although this is the lowest level of service, being that it doesn’t involve any of one’s emotions and intellect, nevertheless for this same reason it is rooted higher than the other levels of service, as it is an expression of his souls essence which cannot be separated from G-d under any circumstances, irrelevant to if he feels burning love for G-d or understanding of His greatness. Thus the reciting of Modeh Ani expresses the essence of the soul, the Yechidah.[3]
The inner reason for why Modeh Ani is recited before washing hands:[4] It is for this reason (from a Chassidic perspective) that one says Modeh Ani even before purifying his hands through washing. As all of the impurities in the world cannot contaminate the Yechidah of a Jew. Certainly a person may be lacking in one respect or another, but his or her Yechidah always remains perfect, and thus is not considered to be impure. Therefore the Modeh Ani prayer which expresses the Yechidah can be said despite that the persons lower soul levels may be considered impure.
Stretching the Modeh Ani throughout the day:
The Rebbe Rashab stated that the dot after the word Bichemla in Modeh Ani needs to be spread throughout the entire day. The meaning of this statement is that at every moment of the day one is required to infuse the service of Modeh Ani [Kabalas Ol] within his service of G-d.
[1] Based on “On The Essence of Chassidus” chapter 11
[2] As explained in Tanya chapter 2, every Jew has two souls, a G-dly soul and an animal soul. The G-dly soul is “a part of G-d above”. Meaning it is a revelation of G-d and thus its entire existence is only for G-dliness.
[3] In Sichas Parshas Toldos 1992 the Rebbe explains that before one says Modeh Ani, immediately upon awaking is when his actual soul’s essence, which is even above Yechidah, is revealed. As the Yechidah, although being the highest level, is only a revelation of the essence, but not the essence itself. Thus it is the highest level of expression of the soul, but is not the soul itself. Thus as soon as one awakens is when ones actual essence is revealed without expression, without even the expression of Yechida. The Rebbe concludes that according to this as soon as one awakens he should feel the spirit of Moshiach, which is the essence of Moshiach.
[4] Hayom Yom 11th Shvat