אות-נ

The main source of life is prayer. Prayer sustains the three world formations. Prayers empowers G-d to provide bounty. Through prayer a person can find his soulmate.

When one stands to pray the evil forces surround him, the aitza is to speak whatever it is he can, with truth, and the truth will illuminate the way out, even for others. The main vitality is received from prayer, as it is written (Psalms 42:9), “a prayer to the G-d [of] {-is-} my life.” (*). Also through prayer one endows vitality to all three world formations, which are, the lowly world, the world of the stars, and the world of the angels, and therefore through prayer one arouses the power of the angels who conduct the stars which are appointed over the grasses and the vegetation of this lowly world, and hit them, and say to them that they should grow, as our Sages o.b.m. said (Beraishis Raba 10:6), “You do not have a (single) grass below, that doesn't have a star and an angel which hits it and says to it, 'grow!'.” Also, Israel endows their Father Who is in Heaven, with their prayers, and in accordance to his endowment to his Father Who is in Heaven, with his prayer, so the person will merit to find his sustenance. This is what the verse says (Psalms 99:7), “they guard his testament,” that is, they guard the prayer, through which we testify on His Unity, and through this (continuation of the verse), “and law {chok} given to them,” and law (chok – numerical value of NaNaCh) is a term for sustenance (Tractate Baitza 16). Also through prayer a person merits to find his soulmate. However, when a person stands to pray, (then) foreign thoughts and klipos (husks – impure forces) come and surround him, and he is left in darkness, and he cannot pray. And the ultimate remediation for this is to see that words leave your mouth with truth, and through this, the word that leaves your mouth with truth, it will set for you an opening in the darkness that entraps you, and you will merit to pray well. And the main thing is, that in his prayer, and entreating, and conversation between himself and his Creator, even though it is impossible for him to say anything due to the utter darkness and confusion which surrounds him very, very much, from all sides, even still, at any rate, he should see to it to speak words with truth in whatever low level, like for example, he should say, “Hashem save etc.,” truthfully, even though he cannot speak with proper vitality, even still he should force himself in any case to speak the words with truth, with simplicity, as he is (-in the paradigm that he is found in), and through this the truth will illuminate for him (so) that he can pray and express his words well, with His great kindness blessed He, and through this he fixes and upholds all the worlds. Also, through this he merits to breach openings to return others as well in repentance, to extricate them from the traps that ensnare them. (Likutay Moharan, Torah 9; Likutay Eitzos, Prayer 15-19). (*) Tangentially, I will record here what the rav, Rabbi Naftoli zatza”l told over regarding this word. At the beginning of his drawing close to our Master and Leader, Rabbainu zatza”l, he saw in a dream that someone from the supernal world came to him and asked him which tzaddik he was drawn to. He answered, to the Admu”r (-Chassidic master) of Breslov zatza”l. And he (-from above) asked him to relate some word of Torah that he had heard from his (-Rabbi Nachman's) mouth. Being that this was right after he had heard from our Admu”r zatza”l the torah, “The depth will cover them” which is in Likutay Moharan (vol. 1, Torah 9), which begins: For the main vitality is received from prayer, as it is written, “a prayer to G-d of {-is} my life” etc., Rabbi Naftoli told him this word from the beginning of this torah. And when he heard this he became extremely inflamed with fiery intense passion and tremendous intense longing, and from the greatness of his fervor and yearning he lifted himself – the man from the supernal world – higher and higher, until he disappeared from him (- R' Naftoli). Afterwards Rabbi Naftoli zatza”l came to our Admu”r zatzvk”l and told him over the vision of this dream. Our Admu”r zatzvk”l answered him and said, “Do you think that also in the supernal world they hear the words of torah I say in the same way you hear it here?; It is not so. Over there, when they hear any word in my name, it is an altogether different matter!” And see in the book “Ullim LiTrufa” (Leaves for Healing, letter 119), where it is written: Please (I) implore, my son, beware and heedful to fulfill the aitza (advice, remedy) mentioned above, in such a way that you will be able to grab from the midst of the darkness, to pray with kavana (concentration, intention), for this aitza is tried and tested, a thousand times. However, even still, the litigator (ba'al duvur – Satan) rallies very, very much each time with intense darkness at every prayer, and sets in one's mind numerous confusing thoughts without limit, and it is necessary by every prayer to remember this aitza many times, to turn one's back to the darkness and the confusion, and to strive to speak the words in truth, as one is (-in the paradigm the person is found in), and then Hashem Yisburach will illuminate for him openings etc., to the extent that he will uphold all the worlds with his prayers. See my son, and comprehend the difference that takes place by a person in a single instant, for at first the darkness surrounded him exceedingly, and in a mere instant that he drew himself to speak a true word, he merited to uphold all the worlds, “for this is man in his entirety (end of Ecclesiastes),” that all the world are contingent on him every second, just, the magnitude of the onslaught that besiege him is without limit. However, Hashem Yisburach has already preempted a cure through the true tzaddikim etc.. And after G-d has made all of this known to us (Genesis 41:39), it is proper for us etc. at every time, to tunnel to fulfill their words truthfully, see there.