Likutei Moharan 78:1/ליקוטי מוהר"ן ע״ח:א׳

1“Vayitein Oz LeMalko (May He Grant Power to His King), and raise the horn of His anointed one.” (1 Samuel 2:10)

2Behold, this [verse] contains the concepts of Mashiach, ruach hakodesh , the unification of the Blessed Holy One and His Shekhinah (Divine Presence), and resurrection.

3The initial reason for the creation was in order to reveal His attribute of Malkhut (Kingship). However, the illumination of <the Blessed One’s> Light was so great that nothing could contain <it>. Thus it was necessary to contract it within the worlds, <level after level until this world of corporeality>. This is the meaning of “Your kingdom is a malkhut for all OLaMim (ages)” (Psalms 145:13)—i.e., that the attribute of Malkhut <had to be> clothed within the OLaMot (worlds) in order that we might be able to receive <it>. Still, there was no one to accept the yoke of His Kingship. The souls of the Jewish people therefore <went forth>, so that they might accept upon themselves the yoke of His Malkhut, because there is no king unless there are subjects.

4From where <did> the Jewish souls emerge? They [came] from the World of Speech. This is “my soul came forth when he spoke” (Song of Songs 5:6)—i.e., the souls of the Jewish people emerge from the World of Speech. And speech is the aspect of Malkhut, as Eliyahu taught: “Malkhut is the mouth” (Tikkuney Zohar, Introduction, p.17a) .

5[Speech] is also the SheKhiNah, who ShoKheiN (dwells) with them continuously <even in exile>, as it is written (Leviticus 16:16), “that dwells with them in the midst of their impurity.”

6This is the aspect of “a mother of children” (Psalms 113:9). Just as a mother always stays with her <child> and never forgets <him>, so the power of speech, which is the Shekhinah, is <forever with them>. This is the meaning of “whenever I speak of him, I surely remember him [more]” (Jeremiah 31:19). That is as we said: speech remembers him constantly, and goes with him even to a place of filth.