Every commandment you perform sends a flood of infinite light into the physical world. That is not a metaphor. According to the Tanya of Rabbi Schneur Zalman of Liadi, that is the actual mechanics of how reality gets repaired.
The parchment of your tefillin (leather phylacteries worn during prayer). The etrog you hold on Sukkot (the Festival of Tabernacles). The coins you give to charity. Before you used them for a mitzvah, these physical objects drew their life-force from kelipat nogah (קליפת נוגה), the translucent shell of spiritual impurity that sustains all neutral, permissible things in this world. The moment you perform God's commandment with them, their vitality is ripped out of that shell and absorbed into the light of the Ein Sof (אין סוף), the Infinite One.
But it is not just the objects that are elevated. The energy of your own animal soul, the nefesh (the vital soul) habehamit (נפש הבהמית), is also invested in the act. Your hand wrapping the tefillin strap, your mouth speaking words of prayer, your feet walking to perform an act of kindness. All of that bodily energy rises from the domain of impurity and is absorbed into holiness.
This is why the Talmud rules that meditation alone cannot fulfill a commandment (Berachot 20b). You must actually speak the words with your lips. You must physically act. Because the divine soul cannot express itself through lips, tongue, and teeth except through the animal soul that inhabits the body. The more physical energy you invest in the mitzvah, the more of the animal soul gets elevated.
As the Psalmist declared, "All my bones shall say: God, who is like You?" (Psalms 35:10). Not just the mind. Not just the heart. Every bone, every sinew, every ounce of physical force thrown into the service of God, repairs another fragment of a broken world.