Chasidut к Шир ха-ширим 2:4

But the Besht, in the path of hasidism and through his drawing-down, sanctified the body itself alongside worldly things. Therefore, eating itself is holy and a form of avodah, and a person should not afflict himself. Rather, he should strengthen himself little by little to break the power of desire etc... until he arrives at the essential foundation and root of holiness in every physical thing. As cited above from the Noam Elimelekh, an Israelite, when standing in holy service, in prayer or Torah study and the like, becomes so unified with God, reaching even the light of God’s essence, that is, that which is enclothed, not the clothing. Therefore, the awakening of his self, of the impassioned love and fear within him, is the very foundation and instantiation of the kavannot, as said above. It is also the soul of the words of prayer, the words (tevah) he speaks being the body,⁵³⁶In a common hasidic interpretive move, R. Shapiro puns off the dual meaning of the Hebrew tevah, meaning both word and container. and his passion—which is God’s illumination—giving it a soul. A person gives the soul to the word. “Make a window [tzohar] make for the ark [tevah],”⁵³⁷Genesis 6:16.—that is, put brightness and light into it [the word], says the Besht. He also says that when one reads the Torah and see the light of its letters, even if he does not chant correctly, since he reads with great love and passion etc, though he swallows the words...God loves him greatly. “His banner of love [diglo] was upon me⁵³⁸Song of Songs 2:4. —his skipping [dilgo] upon Me is loved.” Furthermore, one who inserts kavannot into his prayer only does so with the kavannot he knows. But when he says the word with great connection, all the kavannot enter into the words on their own. (Likutim Yekarim).⁵³⁹An anthology of teachings attributed to the Besht and other early masters.

The Baal Shem Tov said that one who reads from the Torah and sees the light of the letters in the Torah -- if even they didn't understand the cantillation correctly, since they had read with great love and passion, the Holy One is not exacting with the reader, even though the words weren't read correctly. This can be compared to a young child beloved by her father. When she asks for something from her father, even if she stutters and makes mistakes, the father has great joy. Therefore, when one says words of Torah with love, the Holy One has much love towards them and isn't exacting as to whether they spoke correctly, as our rabbis of blessed memory taught (Song of Songs 2:4) "His banner (diglo) of love is over me." - don't read this word as diglo, but as ligluglo, His mockery of love is over me.