Likutei Moharan 9:2/ליקוטי מוהר"ן ט׳:ב׳

12. And know! there are twelve tribes [in Israel], corresponding to the twelve constellations (Tikkuney Zohar #18, #21). Each tribe has its own individual version [of the prayers], and its very own gate through which its prayers enter. And, through its prayers, each tribe arouses the power of its constellation from among the twelve constellations. This constellation then radiates downwards, causing the vegetation, as well as the other things dependent on it, to grow.

2This is the meaning of (Numbers 24:17), “A star steps forth out of Yaakov, and a tribe stands up out of Israel.” “Stands up,” <because Amidah is nothing other than prayer> (Berakhot 6b). When a tribe of Israel stands up to pray, it thereby arouses a star and the star steps forth and strikes things to make them grow. As our Sages taught: There is not a blade of grass below that does not have a star and an angel Above, which strike it and tell it, “Grow!” (Bereishit Rabbah 10:7).

3Our Sages taught: Providing <a person> with his livelihood is as difficult as splitting the Red Sea (Pesachim 118a) ; and <also>: Providing a person with his marriage partner is as difficult as splitting the Red Sea (Sotah 2a). The Red Sea was divided into twelve lanes, paralleling the twelve tribes (Pirkey d’Rebbi Eliezer 42). Through their prayers, the Children of Israel bring about a <supernal> union, <a unification> between the Holy One and His Shekhinah (Divine Presence), as is written (Psalms 68:5), “Praise [i.e., pray to] the One who rides upon the aravot (highest heavens).” The “One who rides” is the Holy One; “ARaVot” refers to the Shekhinah, in whom all the supernal colors are nitAReV (blended). Commensurate with the divine union a person brings about through his prayer, so he, in turn, is granted his marriage partner <and livelihood>. And, because there are twelve different versions of <the prayers>, finding one’s marriage partner is therefore compared to the splitting of the Red Sea, which was <also> [divided] into twelve.

4In addition, with their prayers, the Jewish people provide sustenance for their Father in heaven. As is written (Psalms 105:10), “vayaAMiDehah (He made it stand) for Yaakov as a chok (statute).” The word chok denotes livelihood (Beitzah 16a), and AMiDah is nothing other than prayer.

5This is the meaning of (Psalms 99:7), “They guarded His testimonies and He gave them a chok.” The word “testimony” refers to prayer, as in (Psalms 122:4), “… the tribes of God, a testimony for Israel, to give praise [i.e., to pray] to the name of God.” In addition, our Sages taught: Testimony can only be given when standing (Shavuot 30a), and standing is prayer: we testify to His unity.

6And to the extent a person sustains his Father in heaven with his prayer, so he, in turn, is given his sustenance. Thus [the Sages taught]: …<a person’s> livelihood is as difficult as splitting the Red Sea. In other words, sustenance is divided up into twelve pathways, in accordance with the twelve [prayer versions of the] tribes of God.

7{Abba Binyamin said, “All my days I was very concerned about two things: about my prayer, that it should be close to my mitah (my bed); and about my mitah, that it should be positioned between north and south” (Berakhot 5b).} It takes considerable merit for a person to be able to send his prayer up through his tribe’s appropriate gate. This is what Abba Binyamin said: “All my days I was concerned about two things: about my prayer that it should be close to my MiTaH (bed)….” In other words, he wanted to pray through the gate of his MaTeH (tribe). For there are twelve tribes and each one has its very own gate. He prayed that his prayer should not be separated from his tribe.

8Hence the word mateh, because “mateh” alludes to marital union. This is indicated in the ensuing [part of his] statement: “… about my mitah (bed), that it should be positioned between north and south”— mitah corresponding to marital union.

9Furthermore, mateh corresponds to sustenance, as is written (Leviticus 26:26), “When I break your MaTeh (staff) of bread.” For the twelve MaTot (tribes) bring about a <supernal> union [of the Holy One and the Shekhinah] and provide sustenance <for their Father in heaven>, as in the abovementioned: “… his marriage partner is as difficult… his livelihood is as difficult….”

10[Abba Binyamin] also prayed that <he> merit the “two tables” [of wisdom and prosperity]. This is the meaning of, “that my bed should be positioned between north and south.” For our Sages taught: Someone who wants to become wise should face south, and someone who wants to become wealthy should face north (Bava Batra 25b).

11And Yaakov—in whom all twelve tribes were collectively embodied—knew each and every tribe at its root. This is why it is written of him (Genesis 49:33), “And Yaakov gathered up his feet onto the mitah .” “His feet” corresponds to prayer, as is written (Psalms 85:14), “Righteousness will go before him.” In other words, [Yaakov’s gathering up his feet alludes to] his gathering all the prayers <to their roots>.

12[Yaakov] also had the power to give a portion of <the three portions of> the world to Yosef, as is written (Genesis 48:22), “And I have given you one shekhem (one portion) over and above your brothers.” For through his prayer, he sent an influx of life-force into all three parts of the universe—the lowest world, the world of the stars and the world of the angels. This is [indicated in the word] SheKheM: Shafel (lowly), Kokhav (star) and Malakh (angel). All this [Yaakov] achieved through his prayer, as the verse continues, “…[the portion] which I took from the hand of the Emorite with my sword and my bow”—<which Onkelos renders:> “with my prayer and supplication.”