Source: naanaach.blogspot.com Likutay Moharan 2:1
וַיֹּאמֶר ה אֶל משֶׁה: אֱמֹר אֶל הַכֹּהֲנִים בְּנֵי אַהֲרֹן וְאָמַרְתָּ אֲלֵיהֶם: לְנֶפֶשׁ לֹא יִטַּמָּא בְּעַמָּיו (וַיִּקְרָא כ"א:א / Leviticus 21:1): And Hashem said to Moshe: Speak to the priests, the sons of Aharon, and say to them: None shall defile himself for a dead person among his people.
It is stated in the Sifra d'Tzni'uta (זֹהַר נָשֹׂא ק"ל ע"א; זֹהַר הַאֲזִינוּ רפ"ט ע"א; זֹהַר תְּרוּמָה קע"ז ע"א): From the nostril of the nose [נוּקְבָא דְּפַרְדַּשְׂקָא, nostril, source of prayer's vitality] is drawn the spirit of life to the Messiah. For the primary weapon [כְּלִי זַיִן, metaphor for prayer's power] of the Messiah is prayer [תְּפִלָּה], which is the aspect of the nose [חֹטֶם, symbolizing breath, drawing life from the nostril], as it is written: וּתְהִלָּתִי אֶחֱטֹם לָךְ (יְשַׁעְיָהוּ מ"ח:ט / Isaiah 48:9)—And My praise I will restrain [אֶחֱטֹם] for you. From there is his primary vitality, and all his battles that he will wage, and all the conquests he will achieve, all are from there, as it is written: וַהֲרִיחוֹ בְּיִרְאַת ה' (יְשַׁעְיָהוּ י"א:ג / Isaiah 11:3)—And he shall be inspired [וַהֲרִיחוֹ, lit. smell, linked to nose] by the fear of Hashem. This is the aspect of the nose, the primary weapon, as it is written: בְּחַרְבִּי וּבְקַשְׁתִּי (בְּרֵאשִׁית מ"ח:כ"ב / Genesis 48:22)—With my sword and my bow. Rashi explains: Prayer and request. And as it is written: כִּי לֹא בְקַשְׁתִּי אֶבְטַח... בֵּאלֹהִים הִלַּלְנוּ (תְּהִלִּים מ"ד:ז-ט / Psalms 44:7-9)—For I will not trust in my bow... in G-d we have praised (בָּבָא בַּתְרָא קכ"ג ע"א / Talmud, Bava Batra 123a), in the aspect of: My praise I will restrain [תְּהִלָּתִי אֶחֱטֹם].
This weapon must be received through the aspect of Yosef, meaning guarding the covenant [בְּרִית, sexual purity, as Yosef resisted temptation], as it is written: חֲגוֹר חַרְבְּךָ עַל יָרֵךְ (תְּהִלִּים מ"ה:ד / Psalms 45:4)—Gird your sword upon your thigh (זֹהַר וַיְּחִי ר"מ ע"א; תְּהִלִּים קל"ב). And as it is written: מִפְּרִי בִטְנְךָ אָשִׁית לְכִסֵּא לָךְ (תְּהִלִּים קל"ב:יא / Psalms 132:11)—From the fruit of your womb I will set upon your throne, this is the aspect of the Messiah, the aspect of prayer: אִם יִשְׁמְרוּ בָנֶיךָ בְּרִיתִי (תְּהִלִּים קל"ב:יב / Psalms 132:12)—If your children keep My covenant. This is through the aspect of Yosef. And Yosef, who guarded the covenant, took the birthright [בְּכוֹרָה], which is the aspect of the service of prayer, the aspect of a double portion [פִּי שְׁנַיִם, praise and request in prayer]. For prayer is a double portion, having two aspects: the praise of the Omnipresent and the request for one's needs (בְּרָכוֹת ל"א ע"א / Talmud, Berachot 31a). This is the aspect of: וְחֶרֶב פִּיפִיּוֹת בְּיָדָם (תְּהִלִּים קמ"ט:ו / Psalms 149:6)—A double-edged sword [פִּיפִיּוֹת, lit. two mouths] in their hand, the aspect of two edges, the aspect of a double portion (זֹהַר וַיְּחִי), for it depends on guarding the covenant.
[And therefore, Yosef, because he merited the aspect of prayer, which is the aspect of My praise I will restrain [תְּהִלָּתִי אֶחֱטֹם], the aspect of vitality drawn from the nostril of the nose [נוּקְבָא דְּפַרְדַּשְׂקָא] as mentioned above, is called: בֵּן פּוֹרָת יוֹסֵף (בְּרֵאשִׁית מ"ט:כ"ב / Genesis 49:22)—A fruitful son, Yosef, which is the aspect of 686 lights [תרפ"ו, gematria of nose's vitality, linked to divine Names], the seven Names: ע"ב, ס"ג, מ"ה, ב"ן, קס"א, קנ"א, קמ"ג, totaling 686, received from the nostril of the nose, for פַרְדַּשְׂקָא in gematria is 686.]
One who merits this sword must know how to wield it, so as not to tilt it to the right or to the left, and so that it hits the hair precisely without missing. This is only possible through the aspect of judgment [מִשְׁפָּט, Tiferet, balancing Chesed and Din], for judgment is the central pillar (תִּקּוּנֵי זֹהַר, הַקְדָּמָה שְׁנִיָּה, דף י"ז ע"ב). This means aiming the weapon exactly to the required place, neither veering to the right nor to the left, but to the center. This is the aspect of: יְכַלְכֵּל דְּבָרָיו בְּמִשְׁפָּט (תְּהִלִּים קי"ב:ה / Psalms 112:5)—He directs his affairs with judgment. Therefore, Yosef received the birthright specifically from Yaakov, as it is written: וַאֲנִי נָתַתִּי לְךָ (בְּרֵאשִׁית מ"ח:כ"ב / Genesis 48:22)—And I [Yaakov, embodying Tiferet] have given you, specifically I, which is the aspect of judgment. This is: כִּי חֹק לְיִשְׂרָאֵל הוּא (תְּהִלִּים פ"א:ה / Psalms 81:5)—For it is a statute for Israel, the aspect of the covenant, as it is written: חֹק בִּשְׁאֵרוֹ שָׂם (תְּהִלִּים פ"א:ו / Psalms 81:6)—He set a statute in his flesh, and judgment for the G-d of Yaakov. This means that Yosef must receive this sword through the aspect of judgment to direct his affairs with judgment. This is: מִשְׁפָּטֶיךָ לְמֶלֶךְ תֵּן (תְּהִלִּים ע"ב:א / Psalms 72:1)—Give Your judgments to the king.
How does one merit the aspect of judgment? Through charity [צְדָקָה, Chesed, balancing divine judgment], for through charity, one grasps the attribute of judgment, as it is written: צִדְקַת ה' עָשָׂה וּמִשְׁפָּטָיו (דְּבָרִים ל"ג:כ"א / Deuteronomy 33:21)—The righteousness of Hashem He performed, and His judgments. And as it is written: מִשְׁפָּט וּצְדָקָה בְּיַעֲקֹב (תְּהִלִּים צ"ט:ד / Psalms 99:4)—Judgment and charity in Yaakov. For charity is through judgment, as it is written: אֱלֹהִים שׁוֹפֵט, זֶה יַשְׁפִּיל וְזֶה יָרִים (תְּהִלִּים ע"ה:ח / Psalms 75:8)—G-d is a judge; He lowers one and raises another [charity lowers the giver, raises the poor], impoverishing one and enriching another. When one gives charity, it is in the aspect of He lowers, diminishing his wealth, and in the aspect of He raises, enriching the poor. Thus, one grasps the attribute of judgment. Therefore, one must set aside charity before prayer (בָּבָא בַּתְרָא י ע"א / Talmud, Bava Batra 10a; שֻׁלְחָן עָרוּךְ, אֹרַח חַיִּים, סִימָן צ"ב, סְעִיף י), so that he can direct his affairs with judgment, hitting the hair precisely without missing.
Everyone must direct their prayer [תְּפִלָּה] to connect themselves to the righteous of the generation [צַדִּיק הַדּוֹר, spiritual leader embodying Moshe-Messiah], for every righteous person in the generation is in the aspect of Moshe-Messiah, as we find that the righteous call each other Moshe, as in: משֶׁה שַׁפִּיר קָאֲמַרְתְּ—Moshe, you have spoken well (שַׁבָּת ק"א ע"ב / Talmud, Shabbat 101b). And this Moshe is the aspect of the Messiah, as it is written: עַד כִּי יָבֹא שִׁילֹה (בְּרֵאשִׁית מ"ט:י / Genesis 49:10)—Until Shiloh comes, this is Moshe-Messiah (זֹהַר בְּרֵאשִׁית כ"ה ע"ב, כ"ז ע"א).
All the Torah that a person studies to observe and perform, its letters are sparks of souls [נִיצוֹצֵי נְשָׁמוֹת]. These are clothed within the prayer and are renewed there in the aspect of impregnation [עִבּוּר, spiritual renewal of souls]. This is: הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד אֵל (תְּהִלִּים י"ט:ב / Psalms 19:2)—The heavens declare the glory of G-d [כְּבוֹד אֵל, Shechinah, adorned by prayer].