Likutei Moharan 112:5/ליקוטי מוהר"ן קי״ב:ה׳

15. In all of this there are exalted <and hidden> points with regard to prayer, for each person in accordance with his level. Also included in this matter is the subject of stars and constellations, how they correspond to prayer and how he [the one who prays] gives an influx of bounty to all things. <This is> the meaning of that which the Sages said: There is not a blade of grass which does not have its star [and angel Above, which strike it and tell it, “Grow!”] (Bereishit Rabbah 10:6). For he draws an influx of bounty upon everything by his true words.

2And this is the subject of prayer versions. For there are twelve gates, as is known. A person must elevate his prayer to the gate of his tribe, because if it reaches the gate of another tribe, it cannot ascend.

3This is the meaning of (Numbers 24:17), “A star steps forth out of Yaakov, and a tribe stands up out of Israel.” “Stands up” [corresponds to] “Amidah (standing) is nothing other than prayer” (Berakhot 6b). And this is “a tribe out of Israel”—he has to elevate his prayer to the gate of his tribe. This is also “A star darakh (steps forth) out of Yaakov,” as above. For with this, a unification is made Above. And “DaRaKh” is an allusion to union, from the connotation of (Genesis 6:12), “All flesh had perverted its DeReKh (way).” {“Abba Binyamin said, ‘All my days I was very concerned about two things: about my prayer, that it should be close to my bed; and about my bed, that it should be positioned between north and south’” (Berakhot 5b) .}

4And this is [the meaning of] Abba Binyamin’s having been concerned all his days that his prayer be close to his bed. For “one man for each patriarchal tribe shall you send” (Numbers 13:2). It is necessary to send the prayer to the tribe of his fathers—i.e., to his tribe, as mentioned. This is, “it should be close to my MiTaH (bed)”—to his MaTeH (tribe).

5“And about my bed, that it should be positioned between north and south.” As our Sages have said (Bava Batra 25b): “He who wants to become wise, let him face south; to become wealthy, let him face north.” And in all matters, the golden mean is good, as is known. For “Torah study is good together with an occupation” (Avot 2:2), {that is, wisdom with wealth}.

6This is the meaning of “between north and south.” He should follow the mean between them—[namely] prayer, an aspect of “his bed.” {That is, [prayer is] between wisdom and wealth, which are “between north and south,” as above. “He who wants to become wise, let him face south; to become wealthy, let him face north.”}

7And this is the meaning of: and the opening of the ark put in its side—Let him pray with words of truth, so that they ascend to the gate of his tribe. And this is:

8put in its side—Put the opening of the ark—namely, the true words of prayer—“in its side.” [Put it] alongside it, in the gate of his tribe where it ought to be. The point is <very> deep.