Likutei Moharan 65:2/ליקוטי מוהר"ן ס״ה:ב׳

12. Know, too, that when the souls bear fruit—when they do the will of the Omnipresent—then the eyes of the Master of the Field shine. They can gaze and see where they need to. This is the aspect of “Seers Field” (Numbers 23:14). But when [the souls] fail to do His will, God forbid, then his eyes grow dim. This is the aspect of “Weepers Field” (Ohalot 18:4; Mo’ed Katan 5b). For crying damages one’s vision, as it is written (Ecclesiastes 12:2), “The clouds return after the rain”—and our Sages, of blessed memory, expounded: this refers to vision, which is diminished as a result of weeping (Shabbat 151b) .

2But when the eyes [of the Master of the Field] are shining and looking out, in the aforementioned aspect of the “Seers Field,” he is able to look into each person and bring him to his ultimate purpose. He is able to examine each one’s speech, to see whether it is lacking perfection since it is still far from the ultimate goal. [The Master of the Field] then brings him [closer] to the ultimate purpose, and as a result speech is wholly as it should be.

3Every single word is an entire world. When a person stands up to pray and recites the words of the prayers, he is gathering beautiful buds and flowers and blossoms, like someone walking in a field picking lovely blossoms and flowers one at a time, until he makes a bouquet. After that he picks more, one by one, making another bouquet, and joins them together. So he goes on, picking and gathering more and more lovely bouquets.

4This is likewise true of prayer: a person goes from letter to letter, until several letters are joined together and form a <single> word. He does the same <for a second word>. Then the two words are joined, and he goes on, gathering more, until he completes a single blessing. After that he goes on gathering more and more—from Avot to Gevurot, and from Gevurot to Kedushot. So he goes on, further and further. Who can extol the great splendor of the gleanings and gatherings that a person makes through the words of the prayers?

5And when speech emerges, it emerges from the soul, as it is written (Genesis 2:7), “thus man became a living soul”—which the Targum renders as: “he became a speaking spirit.” The utterance emerges and is heard by his ears, as our Sages, of blessed memory, said: Let your ears hear what you are bringing forth from your mouth (Berakhot 15a) .

6Then the utterance begs and implores the soul not to part from it. As soon as the first letter emerges—such as the letter bet of the word Baruch—it begs and implores the soul not to part from it:

7“Considering the great bond and love between us, how can you separate yourself from me? You see my precious beauty, my radiance, my magnificence and splendor. How can you tear yourself away from me and leave me? True, you have to move on in order to gather additional valuable treasures and great delights. <Yet> how can you part from me and forget me? At least see to it that wherever it is you move on to, you don’t forget me or separate from me.”

8<So, too, the letter reish of the word baRuch begs the soul in the same manner. And> all the more so when one finishes <the entire word>. Then the whole word pleads in the same manner, caressing and embracing [the soul], not allowing [the soul] to leave it.

9In fact, a person has to recite many more words and numerous blessings and passages before concluding the prayer. <Yet the words keep him from moving on and forgetting them, as explained.> Therefore, the rule is, he must make the entire prayer one. Each individual utterance should contain all the utterances—<from the beginning of> the prayer <to where he is at present>—so that from the beginning of the prayer to the end it will all be one. Thus, when he reaches the final word of the prayer, he will still be holding at its first word. This way one can pray the entire prayer and nonetheless not separate himself from even its first letter.