Likutei Moharan 7:7/ליקוטי מוהר"ן ז׳:ז׳

17. (Excerpts belonging to this lesson.)

2Prayer is synonymous with faith, which in turn is synonymous with miracles. This is because a miracle is supernatural, it is something for which one needs to have faith. {See [section 1] above.}

3Because of this, prayer is beneficial for memory; for, as mentioned, prayer corresponds to faith. But forgetfulness entails having had something in mind, its lapsing from memory and being no longer a part of us. {This can be likened to [seeing as pre-determined] the movements of the constellations, which follow a prescribed pattern day after day. And this is the very opposite of faith. Whereas, if a person believes that there is One who daily renews everything in accordance with His will, who perpetually sustains and supports everything, and who is above [the limitations of] time, then forgetfulness has no place.}

4See, now, the wonders in the words of our Sages: The [letters] mem and samakh which were on the Tablets were held in place through a miracle (Shabbat 104a). Mem-samakh corresponds to forgetfulness. Concerning this our Sages taught: Someone who reviews his lesson one hundred times cannot be compared to someone who reviews one hundred and one times (Chagigah 9b). For mem -samakh has a numerical value of one hundred, [alluding to the fact that] for the first one hundred times the Angel of Forgetfulness reigns. This is what our Sages brought out so artfully: “The [letters] mem and samakh”—the one hundred of forgetfulness—“were held in place through a miracle”; miracles being the very opposite of forgetfulness. For, as mentioned above, miracles are synonymous with prayer and faith, [faith] being the very opposite of forgetfulness.

5Know!… tzitzit protects against immorality… on both their SheKheM (shoulders)… a reference to tzitzit . [See section 4, above.] This is (Genesis 37:13), “Your brothers are shepherding in SheKheM”—an allusion to the tzitzit, which protects against immorality. [The tzitzit] corresponds to guarding the Covenant, which in turn applies to Yosef. Yaakov therefore said to Yosef, “Your brothers are shepherding in Shekhem”—which is your aspect. “Come, let me send you to them.”

6This is the meaning of: “I have planted you a sorek, an entirely true seed”… for then, one receives the drops of the tzaddik’s intellect through the advice which he accepts from him. This “SoReK” alludes to the ShuRuK, which the Zohar (Tikkuney Zohar #56) calls “three drops.” Conceptually, this is the same as the three mochin (brains). For the drop emanates from the brain and descends to the kidneys, the organ in the reproductive system which prepares the seed. Similarly, the intellect is also formed in the mind and descends to the kidneys, which advise.

7And the three mochin correspond to (Isaiah 6:10), “Make the heart of this people gross, its ears heavy, and cover over its eyes; lest it see with its eyes, hear with its ears, understand with its heart and repent and be healed.” [The prophet] says this of one who refuses to attach himself to the tzaddikim, ‘lest he see… and repent.’

8But when a person attaches himself to the tzaddikim and accepts their advice, this is the concept of “the kidneys advise,” for they are reproductive organs. He receives the drop/brain that separates into three drops—three brains. And then, ‘He will see with his eyes, hear with his ears, understand with his heart’—these corresponding to the three brains—‘and repent and be healed.’ This is: “I have planted you a sorek, an entirely true seed.” Understand this.

9This is the explanation of Rabbah bar bar Chanah recounted etc. [The connection to prayer] is also alluded to in Rabbah bar bar Chanah’s opening words, “This merchant said to me.” Rashbam explains that this is always an allusion to socher Yishmael (an Ishmaelite trader). For yiShMAel connotes prayer, as is written (Genesis 16:11), “[You shall name him Yishmael] for God has SheMA (heard) your affliction,” which Onkelos renders: “for God has accepted your prayers.”

10[Prayer] is also synonymous with faith. This is [alluded to by the word] SoCheR, which connotes S’ChoR s’chor (round and round) {corresponding to the concept of makifin. } And this corresponds to faith, as in, “Your faith encircles You.”

11This is also the meaning of (Ruth 3:9), “Spread, therefore, K’NaFekha (your garment) over your maidservant.” For the holy tzitzit —the KaNFey (garment corners of) mitzvah—corresponds to guarding the Covenant and to a union of holiness.

12And this is the explanation of what the prophet Hagai asked (2:12), “If one carried consecrated meat in the K’NaF of his garment, and [this meat in] the corner came in contact with bread….” For desecrating the Covenant diminishes one’s bread, as is written (Proverbs 6:26), “For a harlot, a man is brought to [go searching for] a loaf of bread.” Understand this.

13“His bow held firm… from there the Shepherd, the evan (Rock) of Israel” (Genesis 49:24). [Onkelos renders “ÆVaN” as a composite word,] AVhan u’VeNin (father and sons), corresponding to prayer—Yaakov and his sons.