Likutei Moharan 38:9/ליקוטי מוהר"ן ל״ח:ט׳

19. And this is:

2It has been taught: Rabbi Yosi said: Woe to mankind. They see but know not what they see. [They stand but know not on what they stand. What does the land stand on? The land stands on pillars… and the pillars are on the water… and the water on the mountains… and the mountains on the wind… and the wind on the storm… and the storm on the arm of the Holy One] (Chagigah 12b).

3The land stands on pillars — “The land” is Binah, “land of the living,” from which tefilin emerge.

4And prayer is called an AMuD (pillar), similar to “Pinchas AMaD (stood) <and prayed>” (Psalms 106:30).

5and the pillars — the aspect of prayer.

6are on the water — That is, on the heart, as is written (Lamentations 2:19), “pour out your heart like water before God.”

7and the water on the mountains — This is the aspect of Torah, through which the lovingkindness of Avraham is aroused. For the mountains are Torah, which is exalted, as is written (Proverbs 8:15), “Through me kings rule.” Also, Avraham is called a mountain, as is written (Genesis 19:17), “escape to the mountains.”

8and the mountains on the wind — This [wind] is the breath of the Holy One, the aspect of speech. As explained, the spoken word is elevated by means of the Torah of lovingkindness, as in, “lie down until the morning.”

9and the wind on the storm — That is, the aspect of “an end to all flesh,” which corresponds to “after the words,” draws sustenance from the spoken word and becomes a storm wind, as above.

10and the storm on the arm of the Holy One — For mankind has need of “an end to all flesh,” as is written (Genesis 1:31), “it was very good”—this is the Angel of Death (Bereishit Rabbah 9:10). <Its> descent is from the supernal gevurot, because it is “very good,” <as is known>. This is the meaning of “the storm on the arm”—the arm is the five gevurot (severities). From there [the Angel of Death] takes its vitality, until such time as “Death is swallowed up forever” (Isaiah 25:8).