Likutei Moharan, Part II 1:12/ליקוטי מוהר"ן·תנינא א׳:י״ב

112. And this corresponds to the shining forth of Mashiach. For all things are distinguishable from one another by their appearance, taste and scent. This is why that which causes all vegetation to grow is called MaTaR (rain): the initial letters of Mareh (appearance), Taam (taste) and Reyach (scent).

2The most essential [of these] is scent, because the soul has pleasure only from scent, as our Sages, of blessed memory, taught: From what does the soul derive pleasure but the body not? You have to say it is fragrance (Berakhot 43b). And the essence of prayer is from the soul, as in (Psalms 150:6), “Let every soul praise God.”

3Mashiach receives all the prayers, because Mashiach signifies the nose, as in (Lamentations 4:20), “The RuaCh (breath) of our nostrils is the m’shiach (anointed) of God.” He receives all the ReyChot (scents), i.e. the prayers, because prayer, which is from the soul, is sustained by the scent. This is as in “and My praise is that eChToM (I restrain My anger) for your sake” (Isaiah 48:9)— i.e., ChoTeM (the nose).

4This is the reason he is called MaShIaCh, because he nourishes and receives Me ’SIaCh (from the herbs) of the field—that is, [from] all the reychot that come into the prayer, which is the chotem, as in “and My praise is that echtom.” And Mashiach receives them: “The ruach of our nostrils is the m’shiach of God.”