Likutei Moharan, Part II 32:2/ליקוטי מוהר"ן·תנינא ל״ב:ב׳

12. For a book is the concept of God’s Name, as in “The Name of God is a tower of strength into which the tzaddik runs and is fortified” (Proverbs 18:10), and in the Zohar (I, 37b) it is brought: “the Name of God” is synonymous with a book. This is because SeFeR (a book) has the same numerical value as SheM (name), as is brought. A book is the concept of “My Name, which was written in holiness” and has spread in the world, making a name.

2And know! each person must safeguard his personal aspect of Mashiach. For each person, commensurate with his holiness and his purity, possesses a personal aspect of Mashiach. He must be extremely vigilant to keep his aspect of Mashiach from becoming ruined. And the aspect of Mashiach primarily depends on guarding against immorality.

3For Mashiach is the concept of nose, as in “The RuaCh (breath) of our AF (nostrils), m’shiach (the anointed) of God” (Lamentations 4:20). And immorality is contingent on the nose, as it is written (Exodus 20:13) : “You shall not TiN’AF (commit adultery)”—and the Midrash teaches: You shall not T’haNeh AF (pleasure the nose)” (Bamidbar Rabbah 10:2). Thus a person has to guard himself from even the Rei’aCh (scent) of immorality, for it blemishes his personal aspect of Mashiach, which is the concept of nose.

4Now, the aspect of Mashiach resides upon the faces of Torah—i.e., the holy books which reveal the Torah’s face. It is there that the spirit of Mashiach hovers, as in “and the ruach (spirit) of God hovering over the water’s surface” (Genesis 1:2). “The ruach of God”—this alludes to the ruach of Mashiach (Zohar I, 240a). It hovers “over the water’s surface,” and water connotes Torah, as is brought.