אות-יב

Someone asked him, in the matter of the conduct of drawing close to Hashem Yisburach, and he instructed him to learn etc.. And he asked him, "but I am not able to learn." He answered him, "through prayer one can come to everything, to everything good: to Torah, and to service (of Hashem), and to all the holiness, and to all the devotions, and to all the good of all the worlds.

[The copier (R' Alter of Teplik) says: see in the book "Yerach HuAisuneym" (Month of the Powerful/Forefathers – the month of Tishrey), handwritten manuscript of the holy Rav of Tcherin za.tza.l., on the torah "the depth cover them (Exodus 15:5)" in Likutay Moharan, vol. 1 (torah 9), where he writes regarding the day of judgment of the New Years (Rosh Hashana), that the main judgment on a person is for what he was not vigilant in the matter of prayer, for through prayer it is possible to come to everything desirable: to Torah, and to good deeds, and to repentance, and to be saved from sin, just as our Rabbis o.b.m. issued many prayers for (all) this. And this is understood from the words of our Rabbis o.b.m. (Eruvin 65a), that Rabbi Eluzur Ben Azaria said: "I can absolve the whole world from judgment" etc., and they concluded there, what is (the meaning of) "I can absolve" that he said, (he was referring to) from the judgment on prayer. For the judgment on prayer is the aggregate judgment and accounting of a person, for if he had only been vigilant and accustomed to pray properly, he would have merited to rectify everything, as this is similarly explained also in the commentaries there (see Ein Yaakov there). And like this is explained by us elsewhere (see Siach Sarfey Kodesh 4:116), that this is learned from the matter of the betrothed damsel, whose main liability for capital punishment, may the Holy Merciful One spare us, is "on account of her not screaming (Deuteronomy 22:24)," etc., see there.] One time he said: If they would let a dead person in this world pray, certainly he would pray very (/nicely,) nicely with all his strength. (Likutay Moharan vol. 2, Torah 111).