## Likutei Halakhot, Orach Chaim, Laws of Morning Conduct ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:1:1 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:1:1](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:1:1) **יִתְגַּבֵּר כַּאֲרִי לַעֲמֹד בַּבֹּקֶר שֶׁיְּהֵא הוּא מְעוֹרֵר הַשַּׁחַר** (שלחן ערוך ארח חיים סימן א׳). **Sefaria Community Translation:** **KEY CONCEPTS FROM LIKUTEY MOHARAN** A person should strengthen himself like a lion to rise up in the morning … so that it is he who awakens the dawn (*Shulchan Arukh, Orach Chaim* 1:1). ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:1:2 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:1:2](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:1:2) עַל פִּי הַתּוֹרָה ״תִּקְעוּ תּוֹכָחָה״ בְּלִקּוּטֵי תִּנְיָנָא סִימָן ח׳, עַיֵּן שָׁם כָּל הַתּוֹרָה מֵרֵישָׁא לְסֵיפָא. **Sefaria Community Translation:** This discourse is **based on** Rebbe Nachman’s lesson *Tik’u Tokhachah*, LM II, 8. Study the full lesson there, from start to finish. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:1:3 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:1:3](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:1:3) וְהַיּוֹצֵא לָנוּ מִשָּׁם בְּקִצּוּר לְעִנְיָנֵנוּ, שֶׁעִקַּר הַתִּקּוּן הוּא עַל־יְדֵי הַצַּדִּיק הַבַּעַל כֹּחַ גָּדוֹל שֶׁיָּכוֹל לְהִתְפַּלֵּל תְּפִלָּה־בִּבְחִינַת־דִּין, כְּמוֹ פִּנְחָס בְּעֵת שֶׁהָיָה מַעֲשֵׂה זִמְרִי וְכוּ׳. **Sefaria Community Translation:** **In brief, what emerges from** that lesson¹ **relevant to our topic is that the essential *tikkun*** for blemished *daat*², man’s internalized knowledge and awareness of HaShem, is the keystone of his spiritual existence. Guided by *daat*, he possesses the know-how to properly serve HaShem as well as the inner strength to fend off the many worldly desires that would lure him away from Divine service. But when *daat* is blemished, his mind falls into a state of *mochin d’katnut*, constricted consciousness, and so is in need of *tikkun*, a spiritual remedy. **comes through the *tzaddik*, the master of great** spiritual **strength, who can** successfully **pray a prayer of *din*,** a “judgment-prayer.” This is a prayer of protest and complaint, recited as a call for justice, **similar to** the prayer **Pinchas** prayed **at the time of the incident with Zimri.**³ 106:30) “Then Pinchas stood up *vayephalel*, and the plague stopped,” Rabbi Elazar taught: The verse does not say *vayitpalel* he disputed). ,ויפלל) he prayed) but *vayephalel* ,ויתפלל) Pinchas engaged in debate with his Creator. Throwing down before HaShem the corpses of Zimri and the Midianite princess with whom Zimri had sinned, he declared, “Master of the Universe! Is it justice that 24,000 people of Israel should perish on account of these two?” (*Sanhedrin* 82b). See also LM I, 36:4, note 63. footnotes: ¹ Reb Noson opens with concepts from §3 of Rebbe Nachman’s lesson. ² Daat ³ Commenting on the verse (Tehillim ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:1:4 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:1:4](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:1:4) כִּי כָּל הַקִּלְקוּלִים, חַס וְשָׁלוֹם, הֵם עַל־יְדֵי בְּחִינַת ״וְהַנָּחָשׁ הָיָה עָרוּם וְכוּ׳״ (בראשית ג, א), שֶׁעלַ־יְדֵי־זֶה מִתְגַּבֵּר תַּאֲוַת נִאוּף, שֶׁהוּא עַל־יְדֵי קִלְקוּל הַמֹּחַ. **Sefaria Community Translation:** **For** in matters of holiness, **all damage is the result of** blemished *daat*. This is exemplified by the Serpent’s perversion of wisdom, **as in “Now, the Serpent was cunning.”**⁴ that strengthens the *Sitra Achra*, the Other Side that stands opposite holiness. To win over Chavah, the Serpent employed twisted logic, telling her that HaShem did not want rivals and so had forbade her and Adam to eat from the *Eitz HaDaat*, the Tree of Knowledge of Good and Evil, which would give them the Godlike ability to create worlds (Rashi on *Bereishit* 3:5). **Because of this** corruption of wisdom, **which spoils** and blemishes **the mind,** the locus of *daat* in the body, man’s holiness is damaged and his **desire for immorality grows stronger.**⁵ 3a). When a person falls from holy *daat* into foolishness, immoral desires follow. Chazal also teach that HaShem had appointed the Serpent as ruler over all the animals in creation, but the Serpent desired what did not belong to it (ibid. 9b). Thus on the verse “Now, the Serpent was cunning,” Rashi comments that the Serpent desired the first woman, and so schemed to do away with Adam so it might take Chavah for itself. This relates to the Rebbe’s teaching here linking immoral desire with eating from the *Eitz HaDaat*—i.e. blemished *daat*. footnotes: ⁴ Rebbe Nachman equates the cunning of the Serpent in Gan Eden with the blemished daat ⁵ See §2 of the Rebbe’s lesson (and note 62 there), where he cites in this regard Chazal’s teaching that a person does not sin unless he is overcome by a spirit of foolishness (Sotah ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:1:5 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:1:5](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:1:5) כִּי הַדַּעַת שֶׁבַּמֹּחַ שֶׁכָּלוּל מִשְּׁלשָׁה מֹחִין, הוּא בְּחִינַת שָׁלשׁ מְחִיצוֹת פְּרוּסוֹת בִּפְנֵי הַתַּאֲוָה הַזֹּאת, אַךְ כְּשֶׁהַסִּטְרָא אַחֲרָא יוֹנֵק מֵהָרַחֲמָנוּת, שֶׁהוּא הַדַּעַת וְכוּ׳, אֲזַי נִקְטַן הַדַּעַת וְכוּ׳, וּמִשָּׁם הִתְגַּבְּרוּת הַתַּאֲוָה הַזֹּאת, חַס וְשָׁלוֹם. **Sefaria Community Translation:** **For the mind, which houses *daat*, is comprised of three *mochin*.**⁶. The head or brain corresponds to the upper three *sefirot*—Chokhmah (Wisdom), Binah (Understanding), and Daat (Knowledge). The *Zohar* (III, 129a) refers to these three mental faculties collectively as *mochin*. In the realm of human consciousness, each of these mental faculties serves as a separate barrier shielding the mind from immoral thoughts and desires (see note 64 of the Rebbe’s lesson). **These** mental faculties **act as three partitions,** or barriers, **arrayed against this desire** for immorality. **However, when the *Sitra Achra* feeds on compassion, namely *daat*,**⁷ and also a *product of daat*. The truly enlightened person is a compassionate person. Yet one cannot be truly compassionate unless his compassion is guided by HaShem. Thus Kabbalah associates compassion and *chesed* with *mochin d’gadlut*, expanded consciousness, and conversely, *mochin d’katnut* with misguided compassion and *din* (see *Eitz Chaim* 22:1). For a lengthier explanation see LM II, 7:1, where the Rebbe brings an example of misguided compassion due to a lack of *daat* as showing compassion for a convicted murderer. Although setting the killer free seems to be an act of compassion, it is in fact an act of cruelty. **then *daat*** itself **becomes diminished, causing this desire to be strengthened, *chas ve-shalom*.**⁸, the evil forces of the *Sitra Achra*, and enable them to feed on his compassion, turning it into cruelty. Even one’s *mitzvot* and good deeds, if they are lacking in any way, strengthen the *Sitra Achra’s* ability to undermine one’s compassion and *daat*. This is explained in greater detail in LM I, 139 and ibid. I, 277:4 (see also notes 65-71 there). footnotes: ⁶ Kabbalistic teaching aligns the different parts of the human form with the ten sefirot ⁷ From §2 of Rebbe Nachman’s lesson we see that compassion is both a prerequisite for ⁸ A person’s sins and wrongful deeds empower the kelipot ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:1:6 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:1:6](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:1:6) וְאָז הַתְּפִלָּה־בִּבְחִינַת־דִּין, וְהַסִּטְרָא אַחֲרָא רוֹצָה לְבוֹלְעָהּ, חַס וְשָׁלוֹם, וַאֲזַי צְרִיכִין בַּעַל כֹּחַ גָּדוֹל שֶׁיּוּכַל לְהִתְפַּלֵּל תְּפִלָּה־בִּבְחִינַת־דִּין וְכוּ׳. **Sefaria Community Translation:** **Then,** with compassion diminished and *daat* blemished, all **prayer is in the category of *din*.** Only a judgment-prayer can be offered.⁹ 2:13), “When you pray, do not make your prayer rote, but rather compassion and supplication,” the Rebbe teaches in his lesson (§2) that the ideal prayer is one formulated as an entreaty, a plea for compassion. This requires a person to be in a state of *mochin d’gadlut*, expanded consciousness, cognizant that HaShem’s compassion positively impacts every aspect of his life. When a person’s *daat* is blemished, he is incapable of recognizing the magnitude of HaShem’s compassion and consequently cannot entreat HaShem and plead for Him to show compassion. Then only judgmentprayers are possible, as all the prayers that people pray are from a state of *mochin d’katnut*—complaint rather than supplication, protestation rather than plea. **But** the danger is that **the *Sitra Achra*,** since it shares the same root as judgment, **will desire to “swallow”** this kind of prayer.¹⁰ to recognize the influence of HaShem’s compassion on his life, he prays from a place of constriction and *din*—sometimes even with anger at HaShem for some presumed injustice he has suffered, or good he has been denied. Mostly he insists that HaShem show him compassion as *he* understands it. The *Sitra Achra* is able to take advantage of this. It feeds on his prayer of *din*, until eventually it consumes it altogether. This prevents a person’s prayers from being answered by HaShem. See note 75 on the Rebbe’s lesson. **At such a time, a master of great** spiritual **strength is required,** one **who can pray a prayer of *din*** that the *Sitra Achra* is incapable of swallowing.¹¹ the *tzaddik* too prays a judgmentprayer, without any overt sign of his recognition that HaShem is compassionate. This convinces the *Sitra Achra* that it can swallow his prayers just as it has swallowed everyone else’s. In truth, the *tzaddik* never loses sight of HaShem’s compassion. This awareness is his great spiritual strength, so that even in times of powerful *din* the *tzaddik* is able to stand firm against the *Sitra Achra*. Instead, the *tzaddik’s* judgment-prayer, termed “staff of your strength,” sticks in its throat and the *Sitra Achra* is forced to disgorge all the elements of holiness that it has previously swallowed.¹² 110:2 that “HaShem will dispatch from Tzion the ,בקרב) staff of your strength, for you to rule *be-kerev* lit. “inside”) your enemies.” The word “inside” seems superfluous. The Rebbe explains that “staff of your strength” refers to the *tzaddik’s* judgment-prayer. When the “enemy,” i.e. the *Sitra Achra*, attempts to swallow the master of strength’s staff of strength, the prayer sticks “inside” its throat, causing it to vomit up not just that prayer but also all the elements of holiness in the *daat,* compassion and prayers that it previously ingested. The Rebbe also links this to Iyov’s observation concerning the ephemeral nature of a wicked person’s success: “He swallowed wealth and vomits it out; God flushes it out of his innards” (*Iyov* 20:15; see note 109 below.) footnotes: ⁹ Based on Rabbi Shimon’s advice in the Mishnah (Avot ¹⁰ When a person lacks the daat ¹¹ At a time of din ¹² In §3 of his lesson, Rebbe Nachman cites Tehillim ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:1:7 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:1:7](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:1:7) וְעַל־יְדֵי־זֶה נַעֲשִׂין גֵּרִים וְנִתְרַבֶּה כְּבוֹדוֹ יִתְבָּרַךְ. **Sefaria Community Translation:** **In this process,** the *Sitra Achra* is also compelled to vomit up its very life-force—particularly the holy souls born into this world as non-Jews.¹³. But when the *Sitra Achra* tries to swallow the *tzaddik’s* prayer of *din*, and that prayer sticks in its throat and forces it to disgorge any holiness that it has in its innards, the holy sparks/souls are redeemed. They return to the realm of holiness as non-Jews who convert and as *baalei teshuvah*, penitent Jews, who return to HaShem. (It is axiomatic of the Rebbe’s lessons that his teachings regarding converts apply to *baalei teshuvah* as well*.*) Previously, these souls were its substance; the *Sitra Achra* fed on their holiness. But once set free, many of them **become converts** to Judaism, **and** the public sensation stirred by this causes **HaShem’s glory to be magnified.**¹⁴ 96:7) “Bring to HaShem families of the nations, bring to HaShem glory and might.” The act of redeeming the souls of converts from the *Sitra Achra* and bringing those sparks of holiness to HaShem correspond to bringing the “families of the nations” to attach themselves to the faith of Israel. In this way, we “bring to HaShem glory and might.” footnotes: ¹³ The souls of future converts are fallen sparks of holiness ordained by HaShem to (temporarily) sustain the realm of the Sitra Achra ¹⁴ In his lesson Rebbe Nachman cites the verse (Tehillim ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:1:8 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:1:8](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:1:8) שֶׁעַל־יְדֵי־זֶה נִמְשָׁךְ נְבוּאָה וְכוּ׳, וְעַל־יְדֵי־זֶה מִתְבָּרֵר הַמְדַמֶּה. **Sefaria Community Translation:** **This** magnification of HaShem’s glory and the increase in *daat* that accompanies it inspires an awakening in the souls of the Jewish people, **channeling** into the world **an influx** of the spirit **of prophecy.**¹⁵, that “the whole world is filled with His glory” (see above, p. 103 and p. 117 *ff* ). In this sense, every Jew is potentially a prophet. On a deeper level, the Arizal teaches that the Jewish soul emanates from Beriah, the world also identified in the kabbalistic lexicon as HaShem’s Throne of Glory (see Appendix A, p. 235). He cites in this regard Chazal’s teaching that all the Jewish *neshamot* were hewn from the Throne of Glory, and so declare, “Blessed is our God, Who created us for His glory” (*Shaar HaKavanot, Drushei Ashrei*/*Pitum HaKetoret*/*Aleinu* 1). Elsewhere, the Arizal explains that prophecy is formulated in Beriah (*Sefer HaLikutim, Shemot* 6). Thus when the souls are stirred, and so seek greater connection to their source on high, their spiritual yearning draws down the spirit of prophecy from that very same source. **And this in turn leads to the refinement** and rectification **of the *medameh*,** man’s imaginative faculty,¹⁶, his power of imagination. Through the ability of his mind to create mental images, the Divine light takes on definition and an image forms in his mind (see *Sefer HaBrit* I, 17:17; cf. Radak on *Yirmiyahu* 23:28). so that worldly illusions cannot deceive it.¹⁷. This achievement is not the reserve of the biblical prophet, but the purpose of every Jew. In the process of giving form to the awareness of HaShem’s Immanance (Divine light), the *medameh* itself is purified. The metaphoric visions, dreams and symbols of prophecy purge the *medameh* of its “imaginariness” which gives rise to false images, impressions and beliefs. The most stubbornly persistent illusion is the belief that the dictates of nature, not HaShem Himself, govern our world, as discussed in note 25 below. But when the *tzaddik’s* prayer of *din* causes many to convert, and the ensuing revelation of HaShem’s glory causes the spirit of prophecy to spread in the world, the imaginative faculty is rectified. footnotes: ¹⁵ See §5 of the Rebbe’s lesson, where he explains that prophecy is rooted in the souls of the Jewish people, which are themselves rooted in HaShem’s glory. Thus the return of many souls to their original holiness generates both greater recognition of HaShem’s glory in the world and a concomitant stirring in Jewish souls, resulting in the spread of prophecy. Here, “prophecy” refers to a spirit of holiness that instills man with awareness of HaShem’s Immanence—i.e. knowing with a whole heart, with perfect emunah ¹⁶ In the most general sense, the prophetic experience is said to consist of two distinct stages. The first entails the inflow from on high of what, for lack of a better term, is referred to as Divine light or energy. The inflow that fills the prophet’s mind is ineffable, too numinous to even identify. The latter can happen only in the second stage (Beriah; as in previous note), when the prophet employs ko’ach ha-medameh ¹⁷ As mentioned in note 15 above, prophecy here is to be understood in the wider sense as awareness of HaShem’s Immanence—namely daat ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:1:9 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:1:9](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:1:9) שֶׁעַל־יְדֵי־זֶה מִתְבָּרֶרֶת הָאֱמוּנָה לְהַאֲמִין בְּחִדּוּשׁ הָעוֹלָם, שֶׁעִקָּרוֹ נִתְגַּלָּה עַל־יְדֵי מַתַּן תּוֹרָה שֶׁאָז זָכוּ כָּל יִשְׂרָאֵל לְרוּחַ נְבוּאָה וְכוּ׳. **Sefaria Community Translation:** **As a result, *emunah*,** a product of the *medameh*, **is refined**¹⁸ derives from the *medameh*. Anything a person can comprehend with his intellect requires no *emunah*. *Emunah* comes into play only in relation to something whose logical reason one does not know or cannot understand. For when a person’s intellect is incapable of comprehending a matter, it is said to be “constricted” (*katnut*); he must then rely on the *medameh*. The mental images that his *medameh* creates bring him to *emunah* in that thing or idea (see following note). Thus when prophecy spreads and as a result the *medameh* is refined and rectified, *emunah* is also rectified. All false *emunah* is then eliminated.—especially **one’s belief in *chiddush ha-olam*.** This is the idea that HaShem created the world *yesh mei-ayin*, “something from nothing,” and even now continues to do so through its perpetual renewal.¹⁹ is faith in *chiddush haolam*—that HaShem brought the world into existence out of absolute nothingness (*ex nihilo*), and that even now each moment is a new creation, as we say in our daily prayers, “Who in His goodness renews daily, continuously, the works of Creation.” Intellectually, it is impossible to comprehend how something can come from nothing. Therefore *chiddush ha-olam* is a matter of *emunah*, the faith we received from our ancestors, free of all philosophical inquiry and scientific speculation. Thus the Midrash teaches: HaShem says, “With *emunah* I created the world; with *emunah* I govern it; and with *emunah* I will renew it in the future” (*Otiyot d’Rebbi Akiva, Ot Heh*). A more thorough discussion of *yesh mei-ayin* can be found in notes 184-186 on the Rebbe’s lesson (and see Appendix A, p. 235). **The core** of this belief **was revealed at the Giving of the Torah, when the entire Jewish people merited a spirit of prophecy.**²⁰ is one of the ten terms the Torah uses to connote prophecy, as in (*Bereishit* 15:1) “The *dvar* (word) of HaShem came to Avram in a vision, saying …” (*Bereishit Rabbah* 44:6; see also *Shabbat* 138b). In §7 of his lesson Rebbe Nachman links the “*DVaR* ,עשרת הדברות) of HaShem” with *Aseret HaDiBRot* (דבר) the Ten Commandments), which embody all the *mitzvot* of the Torah (see Rashi on *Shemot* 24:12*)*. The Rebbe then links both prophecy and the Torah with the Ten Utterances through which heaven and earth were created (see *Rosh HaShanah* 32a). This is alluded to in the verse “By the *dvar* of HaShem were the heavens made” (*Tehillim* 33:6), which in our context relates to our *emunah* that He created the world *yesh mei-ayin.* This teaches that the spread of the spirit of prophecy brings to perfected *emunah*—i.e. the *emunah* the Jewish people attained at the Giving of the Torah, when “HaShem spoke) to you face-to-face” (*Devarim* 5:4) ,דבר) *DiBeiR* and so they merited the spirit of prophecy. footnotes: ¹⁸ In §7 of his lesson Rebbe Nachman explains that emunah ¹⁹ The most essential emunah ²⁰ Chazal teach that dvar ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:1:10 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:1:10](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:1:10) וְעַל־יְדֵי אֱמוּנָה זוֹכִין לְחִדּוּשׁ הָעוֹלָם שֶׁל לֶעָתִיד, בִּבְחִינַת (תהלים צב, ג): ״לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ וֶאֱמוּנָתְךָ בַּלֵּילוֹת״, בְּחִינַת (איכה ג, כג): ״חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ״. **Sefaria Community Translation:** **And through** our ***emunah*** in *chiddush ha-olam* in this world **we will** also **merit the renewal of the world in the future,** as the World to Come. This is **reflected in** the verses **“To relate Your *chesed* in the morning, your *emunah* in the nights”** and **“They are renewed in the mornings; your *emunah* is great,”**²¹ 3:23 comments that “*they* are renewed” refers to HaShem’s acts of *chesed*. Reb Noson will relate to this in §11 below, where he explains that HaShem builds the world anew (*chiddush ha-olam*) through *chasadim*, the elements of Chesed (and see notes 99 and 100 there). alluding to the *emunah* of the person himself.²² in the nights” (*Tehillim* 92:3) and “Your *emunah* is great” (*Eikhah* 3:23) refer to HaShem’s faithfulness. However, in his lesson Rebbe Nachman reads them as alluding to *a person’s* faith in *chiddush ha-olam* (see also LM I, 62:5). See Rashi on each of these verses. In both verses the first clause is predicated on the second. The “morning,” i.e. the future redemption and renewal of the world, will come about *because of* the fortitude of our *emunah*, that is, the faith we maintain in *chiddush ha-olam* throughout the dark “night” of exile.²³” (*Tehillim* 89:3) as further proof of the link between *chesed*/morning and the future renewal of the world. Also, having taught that *emunah* is rooted in the *medameh*, a constriction of the intellect (see note 18 above), the Rebbe links *emunah* with the night and nighttime dreams, which are similarly connected with constricted intellect (sleep) and the *medameh*. footnotes: ²¹ Rashi on Eikhah ²² According to their literal meaning, both “Your emunah ²³ See §9 of the Rebbe’s lesson (also §11 below) where he cites the words of the psalmist “The world will be built on chesed ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:1:11 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:1:11](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:1:11) וְחִדּוּשׁ הָעוֹלָם הוּא בִּבְחִינַת אֶרֶץ יִשְׂרָאֵל, שֶׁהוּא לְגַלּוֹת הַהַשְׁגָּחָה וְכוּ׳. **Sefaria Community Translation:** **And the *chiddush ha-olam*** of the future **will be brought about through the** unique **attribute of Eretz Yisrael, namely** the power **to reveal *hashgachah*,** Divine providence.²⁴, see above, p. 86, note 5. Rebbe Nachman addresses the link between the future *chiddush ha-olam* and *hashgachah* in §10 of his lesson. This future revelation will make clear to all that the world is governed not by the dictates of nature, but directly by the hand of HaShem, through miracles and wonders. Then the mistaken *emunah* that people have in the natural order will be voided altogether.²⁵ there, as the verse states, “The eyes of HaShem your God are upon it continuously, from the beginning of the year to the end of the year” (*Devarim* 11:12). In LM I, 9:5, he shows that Eretz Yisrael is synonymous with miracles, HaShem’s *hashgachah* through the *supra*-natural—i.e. Divine will countermanding the dictates of nature (see also LM II, 4:5 and note 54 there). At present, HaShem’s will is concealed and people believe in determinism, that existence follows the laws of nature. But in the future, when the entire world will be renewed through the unique attribute of Eretz Yisrael, it will be obvious to all that everything is governed solely by *hashgachah*. footnotes: ²⁴ Regarding hashgachah ²⁵ Rebbe Nachman explains that the distinctive holiness of Eretz Yisrael derives from the continuous manifestation of HaShem’s hashgachah ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:1:12 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:1:12](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:1:12) וְעַל־יְדֵי־זֶה נִמְשַׁךְ הַשִּׁיר חָדָשׁ שֶׁל נִפְלָאוֹת וְכוּ׳, שֶׁהוּא בְּחִינַת הַקּוֹל הַמַּשְׁקֶה אֶת הַגָּן. **Sefaria Community Translation:** **Through this** future revelation, when *hashgachah* will be obvious and recognized by all, **a new song,** telling **of** HaShem’s **wonders, will be channeled** into the world.²⁶ 19:2). His Immanence and glory are for the most part concealed from those whose *medameh* and *emunah* have yet to be rectified. But with the *chiddush ha-olam* of the future, His Immanence and glory will be seen by all. A new song will burst forth from everyone’s lips, extolling Him for His *hashgachah*/wonders, as in “Sing to HaShem a new song, for He has performed wonders” (ibid. 98:1). **This** song is **the concept of the voice that waters the garden,**²⁷ 2:10). The link between the voice and the river’s water appears in a second verse, “HaShem, the rivers rose up, the rivers lifted their voices” (*Tehillim* 93:3). Thus the Rebbe speaks of the voice that waters the garden and causes the “flora” that grows there to flourish. drawing people closer to HaShem.²⁸ whose moral guidance instills Jewish souls with a pleasant scent—i.e. spiritual sustenance for the soul, which Reb Noson discusses next. footnotes: ²⁶ At present, HaShem governs the world from behind the cloak of nature, as it were, by means of the agencies of cause and effect. Thus the song we presently sing in praise of HaShem relates to the natural order: “The heavens declare the glory of HaShem, and the firmament proclaims His handiwork” (Tehillim ²⁷ Referring to the earliest stages of Creation, the Torah relates, “A river runs out of Eden to water the garden” (Bereishit ²⁸ The Rebbe discusses this in §1 of his lesson. He explains that this “voice” is the melody of the new song that will be sung when HaShem renews His creation in the future, the song telling of His wonders. It is the voice of the tzaddik ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:1:13 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:1:13](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:1:13) שֶׁעַל־יְדֵי־זֶה מִתְגַּבֵּר מְזוֹנָא דְּנִשְׁמָתָא, שֶׁהוּא בְּחִינַת רֵיחַ, בְּחִינַת יִרְאָה, עַל מְזוֹנָא דְּגוּפָא וְכוּ׳, בִּבְחִינַת (בראשית כה, כו): ״וְיָדוֹ אוֹחֶזֶת בַּעֲקֵב עֵשָׂו וְכוּ׳״. **Sefaria Community Translation:** **This** voice, **the soul’s sustenance, which is associated with fragrance and the fear of HaShem,**²⁹ teaches that each person receives the sustenance he deserves [according to the *shefa*, bounty, he elicits through his prayers]. For some this *shefa* is Torah, sustenance for the soul. For others the *shefa* that descends becomes bread, sustenance for the body (*Tikkuney Zohar* #21, p. 45b; ibid. #69, p. 101b). The Rebbe teaches that the soul is sustained by the “flora” that grows in the garden watered by the voice—namely fragrance and the fear of HaShem. Chazal teach that fragrance is the source from which the soul derives pleasure in this world (*Berakhot* 43b), as the power of scent is the most spiritual of the physical senses (Maharsha, loc. cit., s.v. *taharah*). Also growing in this garden is the fear of HaShem, which is associated with fragrance, as in “He will be imbued with the scent of the fear of HaShem” (*Yeshayahu* 11:3). **overpowers the body’s sustenance,** namely food and drink.³⁰ This mastery of the spiritual over the material is **expressed in** the verse regarding Yaakov, who is associated with the voice and scent.³¹ 27:22*).* Yitzchak also blessed Yaakov, saying, “See, my son’s fragrance is like the scent of the field” (ibid. 27:27). Rashi (loc. cit.) adds that HaShem instilled into Yaakov the fragrance of Gan Eden. In context here, this was because Yaakov represents the voice that waters the garden. The Torah relates that Yaakov was born with **“his hand holding on to Esav’s heel,”** which, as the back part of the foot and lowest part of the body, signifies utmost physicality.³² 25:27), and thus he is associated with the body’s sustenance, the physical food and drink that when eaten in excess “empowers the heel of the *Sitra Achra*,” as the Rebbe explains in his lesson. When soul and body enter the world together, the spiritual subdues the physical, represented by Yaakov’s “hand holding on to Esav’s heel.” footnotes: ²⁹ The Tikkuney Zohar ³⁰ Antithetical to the soul’s sustenance is the body’s sustenance, the food and drink that, when eaten in excess, nourish physical desire. An increase in the power of one produces a commensurate decrease in the power of the other. So, for example, increasing the influence of the body’s sustenance weakens the soul’s connection on high and its ability to draw spiritual bounty, making gluttony a major hindrance to the attainment of spiritual goals. ³¹ This is as in “The voice is the voice of Yaakov” (Bereishit ³² Yaakov is the voice, and thus associated with the soul’s sustenance. Esav corresponds to the body and its desires (Rabbeinu Bachya al HaTorah, Bereishit ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:1:14 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:1:14](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:1:14) עַיֵּן שָׁם כָּל זֶה הֵיטֵב הֵיטֵב, כִּי נוֹרָא הוּא מְאֹד. **Sefaria Community Translation:** **Study all this very well** in LM II, 8, **for it is a most awesome** teaching.³³ #169 (end), where Reb Noson writes that all the concepts and *tikkunim* discussed in Rebbe Nachman’s lesson, his last teaching before his passing, “contain the deepest, most awesome and exalted secrets.” He mentions there that when the Rebbe cited the verse (*Ruth* 4:14) “Blessed is HaShem, Who has not left you without a redeemer,” he sang the words, so that it appeared as though he was praising and thanking HaShem for giving them a redeemer to rectify and redeem Jewish souls and draw down the spirit of Mashiach through such awesome and wondrous *tikkunim*. footnotes: ³³ See Tzaddik ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:1 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:1](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:2:1) וְכָל זֶה הוּא בְּחִינַת הִתְעוֹרְרוּת הַשֵּׁנָה, שֶׁהוּא בְּחִינַת תְּחִיַּת הַמֵּתִים, בְּחִינַת חִדּוּשׁ הָעוֹלָם, כְּמוֹ שֶׁמְּבָרְכִין בְּכָל יוֹם עַל הִתְעוֹרְרוּת הַשֵּׁנָה: ״הַמַּחֲזִיר נְשָׁמוֹת לִפְגָרִים מֵתִים״. **Sefaria Community Translation:** Reb Noson has highlighted some of the major topics of Rebbe Nachman’s lesson on awakening *daat*. This effort requires a *tzaddik* capable of praying a judgment-prayer that forces the *Sitra Achra* to surrender all the holiness it has devoured. With the elements of holiness set free, HaShem’s glory becomes magnified and this leads to the spread of belief in HaShem—most especially belief in His renewal of the world in the future. By dint of this *chiddush ha-olam*, a new song will be heard in the creation, a song that relates HaShem’s wonders and draws everyone closer to Him. For in that future world, the supernatural will be the stuff of everyday existence. Reb Noson will show that even now, in this world, it is possible to hear that song in the merit of our nighttime and daytime devotions in serving HaShem. **THE JUDGMENT-PRAYER OF GEVURAH** Reb Noson opens his discourse by linking man’s personal renewal when waking from sleep with the renewal of the world that will coincide with the revival of the dead. In a deeper sense, both signify the awakening of *daat*. **All this** that we have excerpted from Rebbe Nachman’s lesson regarding the *tikkun* of *daat* **relates to waking up from sleep.** The return of the sentient soul to the body each morning **is analogous to the** future **revival of the dead,** which itself **exemplifies *chiddush ha-olam*.**³⁴ This **is supported by** the wording of **the blessing we recite daily upon waking from sleep,** “Blessed are You … **Who restores souls to dead bodies.”**³⁵ 1:1, that when reciting this blessing we should have in mind that HaShem restores souls to dead bodies in this world (when we wake from sleep, which Chazal teach is one-sixtieth of death), and will do so again in the future when He will revive the dead. Moreover, the person who yearns for and looks forward to the latter will find his *emunah* in *yesh meiayin* growing stronger, since creating something from nothing is itself a form of giving life to the dead. footnotes: ³⁴ See following note. ³⁵ See Yaarot Devash ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:2 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:2](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:2:2) כִּי עִקַּר בְּחִינַת הִתְעוֹרְרוּת הַשֵּׁנָה נִמְשַׁךְ בְּשָׁרְשׁוֹ מִכָּל בְּחִינַת הַתִּקּוּנִים הַנַּ״ל, כִּי הַשֵּׁנָה הוּא עַל־יְדֵי הִתְמַעֲטוּת הַמֹּחִין וּבִלְבּוּלָם, שֶׁנִּמְשַׁךְ מִבְּחִינַת: ״וְהַנָּחָשׁ הָיָה עָרוּם״, שֶׁכָּרוּךְ אַחַר הַמֹּחַ עַל־יְדֵי חֵטְא אָדָם הָרִאשׁוֹן וְכוּ׳. **Sefaria Community Translation:** Reb Noson emphasizes the benefit of waking up from sleep, inasmuch as sleep is essentially the restriction of *daat.* Yet he also recognizes the value of sleep as a rest for the mind. **At its root, waking up from sleep mainly derives from all the *tikkunim* mentioned** in the **above** lesson. Conversely, the need for **sleep results from a restriction of the *mochin* and their disorientation** as a consequence of the *Sitra Achra* blemishing *daat*. **This follows from “the Serpent was cunning,”**³⁶ **for** the Serpent/*Sitra Achra* even now **adheres to the** human **mind on account of the sin of the first man.** footnotes: ³⁶ See above and note 4. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:3 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:3](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:2:3) שֶׁכָּל אָדָם צָרִיךְ לִלְחֹם הַרְבֵּה עִם הַמַּחֲשָׁבוֹת שֶׁבַּמֹּחַ, לְבָרְרָם מֵאֲחִיזַת ״הַנָּחָשׁ הָיָה עָרוּם״, וּמֵחֲמַת זֶה צְרִיכִין לְשֵׁנָה, שֶׁכְּשֶׁהַמֹּחַ מִתְבַּלְבֵּל, שֶׁהוּא עַל־יְדֵי מִלְחָמָה זֹאת, אֲזַי צְרִיכִין לִישֹׁן, שֶׁהוּא נַיְחָא לַמֹּחִין, וְאָז ״סִטְרָא אַחֲרָא שַׁרְיָא עַל יְדוֹהִי״ (זהר וישלח קסט:), כִּי עִקַּר הִתְגַּבְּרוּתוֹ הוּא עַל־יְדֵי הִסְתַּלְּקוּת הַמֹּחִין כַּנַּ״ל. **Sefaria Community Translation:** **Every person must battle greatly with the thoughts in his mind in order to purify them from the hold of** the *Sitra Achra*, from **“the Serpent was cunning.” This explains the need for sleep. For at the point that the mind becomes** taxed and **confused due to this** mental **battle** with evil, **it is necessary to sleep, which is a rest for the *mochin*. But then the “*Sitra Achra* settles upon his hands,”**³⁷ I, 169b. In §6 below, Reb Noson will explain why the hands in particular. **since its power is most ascendant with the departure of the *mochin*.** footnotes: ³⁷ Zohar ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:4 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:4](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:2:4) וְאָז עִקַּר הַתִּקּוּן עַל־יְדֵי הַבַּעַל כֹּחַ הַנַּ״ל – שֶׁיָּכוֹל לְהִתְפַּלֵּל תְּפִלָּה־בִּבְחִינַת־דִּין וְכוּ׳, שֶׁעַל־יְדֵי־זֶה מוֹצִיא כָּל הַדַּעַת וְהַמֹּחִין וְכוּ׳ מֵהַסִּטְרָא אַחֲרָא, וְנִתְגַּלּוּ מֵימֵי הַדַּעַת, בְּחִינַת (ישעיה יא, ט): ״כִּי מָלְאָה הָאָרֶץ דֵּעָה כַּמַּיִם לַיָּם מְכַסִּים וְכוּ׳״. **Sefaria Community Translation:** Reb Noson reveals how, by reciting Kriat Shema al HaMitah and binding oneself to the *tzaddikim*, one can mitigate the restriction of *daat* during sleep. **And so at that time, the main *tikkun* comes through the master of** spiritual **strength who can** successfully **pray a prayer of *din*. Through this he extracts all the *daat* and *mochin* from the *Sitra Achra*, and the waters of *daat* are revealed.**³⁸ This revelation and the connection between *daat* and water are **alluded to in** the prophet’s depiction of the World to Come, at which time compassion will replace all evil and destruction, **“for the earth will be filled with *daat*, as water covers the seabed.”** footnotes: ³⁸ See note 69 below. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:5 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:5](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:2:5) שֶׁזֶּהוּ בְּחִינַת הִתְעוֹרְרוּת הַשֵּׁנָה, עַל־יְדֵי שֶׁהוֹצִיאוּ הַדַּעַת מֵהַסִּטְרָא אַחֲרָא, וְחָזַר לִמְקוֹמוֹ בְּהִתְחַדְּשׁוּת נִפְלָא, בִּבְחִינַת: ״חֲדָשִׁים לַבְּקָרִים וְכוּ׳״. **Sefaria Community Translation:** **Thus** revelation of *daat* **is comparable to waking up from sleep,** when the mind returns to full consciousness. It takes place **through extracting the *daat* from the *Sitra Achra* so that it returns it to its place wonderfully refreshed, as expressed in “They are renewed in the mornings.”**³⁹ and the *chasadim*, but to the *mochin*, whose renewal in the morning parallels *chiddush ha-olam* on a microcosmic scale. This is not contradictory, as *chasadim* are actually core elements of the *mochin*. footnotes: ³⁹ See §1 and note 21 above. Here, Reb Noson reads “they” as referring not to HaShem’s acts of chesed ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:6 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:6](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:2:6) וְעַל־כֵּן עִקַּר תִּקּוּן הַשֵּׁנָה הוּא עַל־יְדֵי קְרִיאַת־שְׁמַע שֶׁעַל הַמִּטָּה, שֶׁצְּרִיכִין לִקְרוֹתָהּ בְּכַוָּנָה גְּדוֹלָה כְּמוֹ שֶׁכָּתוּב בְּכַוָּנַת הָאֲרִ״י זַ״ל (שער הכונות דרושי הלילה דרוש ז). **Sefaria Community Translation:** **And** since the *Sitra Achra* seeks to control the *daat* when the *mochin* depart, **therefore the primary *tikkun* for** this negative consequence of **sleep is** the recital of **Kriat Shema al HaMitah.** For this reason, **one must recite** the bedtime Shema **with abundant concentration, as taught in the *Kavanot* of the Arizal.**⁴⁰ 7-8. footnotes: ⁴⁰ Shaar HaKavanot, Drushei HaLailah ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:7 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:7](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:2:7) כִּי קְרִיאַת־שְׁמַע שֶׁעַל הַמִּטָּה הוּא בְּחִינַת תְּפִלָּה־בִּבְחִינַת־דִּין, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ״ל (ברכות ה.): ״כָּל הַקּוֹרֵא קְרִיאַת־שְׁמַע עַל מִטָּתוֹ כְּאִלּוּ אוֹחֵז חֶרֶב פִּיפִיּוֹת בְּיָדוֹ״. וְהָעִקָּר לְקַשֵּׁר עַצְמוֹ לְצַדִּיקֵי הַדּוֹר, בְּחִינַת בַּעֲלֵי כֹּחַ הַנַּ״ל, שֶׁיְּכוֹלִים לְהִתְפַּלֵּל תְּפִלָּה־בִּבְחִינַת־דִּין. **Sefaria Community Translation:** **For Kriat Shema al HaMitah has the quality of a prayer of *din*, as Chazal state, “Whoever recites the Shema at his bedside is considered as though he grasps a double-edged sword in his hand.”**⁴¹ 5a. **And so the main thing is to bind oneself** in thought **to the *tzaddikim* of the generation, the masters of** spiritual **strength, who can** successfully **pray a prayer of *din***. footnotes: ⁴¹ Berakhot ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:8 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:8](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:2:8) וְעַל־יְדֵי־זֶה יוּכַל לְהִתְגַּבֵּר לָקוּם בַּחֲצוֹת, כִּי עִקַּר קִימַת חֲצוֹת הוּא עַל־יְדֵי כֹּחַ הַצַּדִּיקִים הַנַּ״ל שֶׁיְּכוֹלִים לְהִתְפַּלֵּל הַתְּפִלָּה־בִּבְחִינַת־דִּין, שֶׁמִּשָּׁם נִמְשַׁךְ ״הַהוּא שַׁלְהוֹבָא דְּאֶשָׁא דְּבָטַשׁ בְּגַדְפוֹהִי דְּתַרְנְגוֹלָא וְכוּ׳״ (זהר לך לך עז:), שֶׁהוּא בְּחִינַת גְּבוּרוֹת, שֶׁעַל־יְדֵי־זֶה קָמִים בַּחֲצוֹת וּמְקוֹנְנִים עַל חֻרְבַּן בֵּית־הַמִּקְדָּשׁ. **Sefaria Community Translation:** Reb Noson details an additional benefit to reciting Kriat Shema al HaMitah: the acquisition of *gevurah*, strength, to rise at *chatzot* and recite the *kinnot*, elegies, in the Tikkun Chatzot. **And subsequent to this**—i.e. to reciting Kriat Shema al HaMitah and binding oneself to the *tzaddikim*—**a person will be able to overcome** the grip of sleep **to get up at midnight** and serve HaShem. **For the essence of rising at midnight stems from the power of those *tzaddikim* who can pray a prayer of *din*. From that** attribute of *gevurah* **extends “the flame that strikes the wings of the rooster,”** which then crows at midnight.⁴² I, 218b, which teaches that at a time of extreme *din*, the *gevurot* (severities; see following note), in the form of a fire from the north, strike the wings of the “rooster” on high, which is likewise a symbol of *gevurah* (and so in rabbinic teaching is called “*gever*”; see *Yoma* 20b). Rabbi Meir ibn Gabbai links this to the rooster’s crowing at midnight, at the height of the rule of *din* in the world (*Tolaat Yaakov, Sod Birkhot HaShachar*). **This signifies the** ascension at that time of the ***gevurot*, on account of which** people **rise at midnight and lament the destruction of the Beit HaMikdash.**⁴³, the root elements of the *sefirah* of Gevurah (Strength), represent constriction and severity (see above, p. 96, note 52, and p. 122, note 75). Reb Noson explains here that it is the strength associated with the *gevurot* that enables a person to break the grip of sleep and rise at midnight. Below (§5), he will link the *gevurot* with the prayer of *din* of the master of spiritual strength. footnotes: ⁴² See Zohar ⁴³ Gevurot ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:9 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:9](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:2:9) וְכָל הַקִּינוֹת הֵם בִּבְחִינַת תְּפִלָּה־בִּבְחִינַת־דִּין, כִּי בְּכִיָּה וְקִינוֹת הֵם בְּחִינַת דִּינִים, עַל־כֵּן טוֹעֲנִים שָׁם הַרְבֵּה עִם הַשֵּׁם־יִתְבָּרַךְ, וְעוֹשִׂים פְּלִילוֹת עִמּוֹ יִתְבָּרַךְ, כְּמוֹ שֶׁאוֹמְרִים (ישעיה סג, טו-יז): ״לָמָּה תַתְעֵנוּ ה׳ מִדְּרָכֶיךָ, תַּקְשִׁיחַ לִבֵּנוּ מִיִּרְאָתֶךָ וְכוּ׳, אַיֵּה קִנְאָתְךָ וּגְבוּרֹתֶיךָ, הֲמוֹן מֵעֶיךָ וְרַחֲמֶיךָ אֵלַי הִתְאַפָּקוּ״, וְכֵן הַרְבֵּה. **Sefaria Community Translation:** Reb Noson now explains the significance of reciting Tikkun Chatzot: to extract the *daat* and all the holiness swallowed by the *Sitra Achra*. In fact, **all the *kinnot*** recited over the destruction of the Beit HaMikdash **share the characteristic of a prayer of *din*, because weeping and lamentation are manifestations of *dinim*** and *gevurot*. **Therefore** in the *kinnot* **we strongly contend with HaShem and demand justice from Him. For example, we say** in Tikkun Chatzot, **“Why, HaShem, have You made us stray from Your ways? [Why have You] hardened our hearts so that we do not fear You?”** And we ask, **“Where are Your vengeance and Your might? Your abundant yearning and Your compassion for us have been withheld!”**⁴⁴ on these verses. **Indeed, many** of the *kinnot* **continue in this vein.** footnotes: ⁴⁴ See Rashi and Metzudat David ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:10 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:10](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:2:10) וְזֶה שֶׁאוֹמְרִים אַחַר־כָּךְ (תהלים כד, ז): ״וְיָבֹא מֶלֶךְ הַכָּבוֹד וְכוּ׳״. כִּי עַל־יְדֵי הַתְּפִלָּה בְּחִינַת דִּין הַנַּ״ל, שֶׁהוּא תִּקּוּן הַמֹּחַ, בְּחִינַת הִתְעוֹרְרוּת הַשֵּׁנָה כַּנַּ״ל, עַל־יְדֵי־זֶה מוֹצִיאִין מֵהַסִּטְרָא אַחֲרָא כָּל הַדַּעַת וְכָל הָרַחֲמָנוּת וְכָל הַנְּפָשׁוֹת וְהַנִּצּוֹצוֹת שֶׁבָּלַע וְכוּ׳, עַד שֶׁעוֹשִׂין בַּעֲלֵי תְשׁוּבָה וְגֵרִים וְכוּ׳. **Sefaria Community Translation:** **And this is why we say after** the *kinnot* the more hopeful **“Let the King of glory enter,” since by** reciting the *kinnot*—**the prayer of *din* that is a *tikkun* of the mind, correlating to waking up from sleep**—**we extract from the *Sitra Achra* all the *daat* and all the compassion.** We extract **too all the souls and** holy **sparks that it swallowed, until we** actually **make *baalei teshuvah* and converts,**⁴⁵ is explained in note 13 above. and though this reveal and magnify HaShem’s glory. footnotes: ⁴⁵ The inclusion here of baalei teshuvah ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:11 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:11](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:2:11) שֶׁזֶּהוּ בְּחִינַת מַה שֶּׁכָּתוּב בַּכַּוָּנוֹת (פרי עץ חיים שער תקון חצות פרק ב): שֶׁבַּחֲצוֹת לַיְלָה הָרִאשׁוֹן בְּעֵת הַשֵּׁנָה, אֲזַי בְּחִינַת הַמַּלְכוּת יוֹרֶדֶת בָּעוֹלָמוֹת הַתַּחְתּוֹנִים, בְּעִמְקֵי הַקְּלִפּוֹת, לְבָרֵר וּלְהַעֲלוֹת מִשָּׁם כָּל הַנְּפָשׁוֹת וְהַנִּצּוֹצוֹת שֶׁנָּפְלוּ וְיָרְדוּ לְשָׁם וְכוּ׳, עַד שֶׁבַּחֲצוֹת לַיְלָה הִיא שׁוֹאֶגֶת – (תהלים מב, ב): ״כְּאַיָּל תַּעֲרֹג וְכוּ׳״. הַיְנוּ כָּל הַנַּ״ל. **Sefaria Community Translation:** Reb Noson cites the kabbalistic source for all of the foregoing. **This** set of nighttime devotions **corresponds to what is taught in the *Kavanot*,**⁴⁶ 2. **that during the first half of the night, at the time of sleep,** the *sefirah* of **Malkhut descends into the lower worlds.** It goes down **into the depths of the *kelipot* in order to refine and elevate all the souls and** holy **sparks that have fallen and descended to there.** This continues **until midnight, when** Malkhut, the soul, wishing to return to its place in holiness, **cries out, “Like the deer cries longingly** … so my soul.”⁴⁷ 1). Therefore as part of Tikkun Chatzot we recite *Tehillim* 42, in which this verse appears., ⁴⁸, soul, with the *sefirah* of Malkhut (*Shaarei Orah, Shaar HaShemini; Eitz Chaim* 5:5).In light of the above, Reb Noson next explains why we recite the verses of *Tehillim* 24 after the *kinnot* of Tikkun Chatzot. He shows how the references to HaShem’s glory in these verses allude to the increase and enhancement of that glory when converts and *baalei teshuvah*—the souls and holy sparks swallowed by the *Sitra Achra*—return to Him. footnotes: ⁴⁶ Pri Eitz Chaim, Shaar Tikkun Chatzot ⁴⁷ This is the Shekhinah (Malkhut) crying out to be reunited with HaKadosh Barukh Hu (Shaar HaKavanot, Tikkun Chatzot ⁴⁸ Kabbalah identifies man’s nefesh ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:12 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:12](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:2:12) כִּי הַכֹּל נַעֲשָׂה עַל־יְדֵי עֲבוֹדַת הַצַּדִּיקִים בַּעֲלֵי כֹּחַ הַנַּ״ל, שֶׁהֵם בִּבְחִינַת (שם קג, כ): ״גִּבּוֹרֵי כֹּחַ עוֹשֵׂי דְּבָרוֹ וְכוּ׳״. **Sefaria Community Translation:** This takes places in the Heavenly sphere, but also dovetails with all of the aforementioned earthly *tikkunim* **which are all actuated through the devotions of the *tzaddikim*, the masters of strength** who pray a prayer of *din*. The *tzaddikim* are the mighty emissaries of HaShem, **as in “mighty warriors who do His bidding.”** Like Malkhut, they descend into the realm of the *Sitra Achra* in order to extract the fallen souls and sparks. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:13 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:13](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:2:13) וְעַל־יְדֵי אֵלּוּ הַנְּפָשׁוֹת וְכוּ׳ שֶׁעוֹלִין, עַל־יְדֵי־זֶה נִתְרַבֶּה כְּבוֹדוֹ יִתְבָּרַךְ מְאֹד וְכוּ׳. וְעַל־כֵּן אוֹמְרִים תֵּכֶף אַחַר הַקִּינוֹת, שֶׁהֵם בִּבְחִינַת הַתְּפִלָּה־בִּבְחִינַת־דִּין כַּנַּ״ל, אוֹמְרִים אַחַר־כָּךְ (שם כד, ז): ״שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וְכוּ׳ וְיָבֹא מֶלֶךְ הַכָּבוֹד וְכוּ׳״. כִּי אָז עִקַּר הִתְגַּלּוּת כְּבוֹדוֹ עַל־יְדֵי שֶׁקָּמִים בַּחֲצוֹת, עַל־יְדֵי ״הַהוּא שַׁלְהוֹבָא דְּאֶשָׁא דְּבָטַשׁ בְּגַדְּפוֹי דְּתַרְנְגוֹלָא וְכוּ׳״, וְאוֹמְרִים הַקִּינוֹת עַל חֻרְבַּן בֵּית־הַמִּקְדָּשׁ, שֶׁכָּל זֶה נִמְשַׁךְ מֵהַתְּפִלָּה־בִּבְחִינַת־דִּין שֶׁל בַּעַל כֹּחַ הַנַּ״ל, שֶׁעַל־יְדֵי כָּל זֶה מִתְרַבֶּה וּמִתְגַּדֵּל כְּבוֹדוֹ יִתְבָּרַךְ, וְעַל־כֵּן מִתְפַּלְּלִין אָז עַל זֶה הַרְבֵּה וְיָבֹא מֶלֶךְ הַכָּבוֹד כַּמָּה פְּעָמִים. **Sefaria Community Translation:** **And the ascent of those souls** and sparks from the grip of the *Sitra Achra* brings converts and *baalei teshuvah*, whose return **leads to an increase of HaShem’s glory. Consequently, right after the recital of the *kinnot*, which are characteristic of a judgment-prayer, we say, “Lift up your heads, O gates… Let the King of glory enter.” For it is primarily then that His glory is revealed by virtue of our rising at midnight**—that is, **by virtue of “the flame that strikes the wings of the rooster” and our recital of the *kinnot* over the destruction of the Beit HaMikdash. All of this,** our rising on account of the *gevurot* and reciting the *kinnot*, **stems from the judgment-prayer of the master of strength. All this increases and magnifies His glory. And so at that time,** after the *kinnot* of *Tikkun Rachel*, **we pray greatly for this** revelation of HaShem’s glory by reciting *Tikkun Leah*, **repeating** the phrase **“Let the King of glory enter.”**⁴⁹, is comprised primarily of the *vidui*, confessional, and selected *kinnot*, lamentations over the destruction of the Beit HaMikdash. The second section, *Tikkun Leah*, is almost entirely a collection of psalms expressing our longing for the final redemption, including *Tehillim* 24, in which this phrase appears. footnotes: ⁴⁹ Tikkun Chatzot consists of two sections. The first, Tikkun Rachel ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:14 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:14](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:2:14) וְזֶהוּ: ״מִי זֶה מֶלֶךְ הַכָּבוֹד וְכוּ׳״. שֶׁאֵין לוֹ פֵּרוּשׁ כְּלָל, מַהוּ עִנְיַן הַשְּׁאֵלָה הַזֹּאת? וּמִי הוּא הַשּׁוֹאֵל? וּמִי הוּא הַמֵּשִׁיב? **Sefaria Community Translation:** **And this is** the meaning of the verse **“Who is this King of glory?” which** follows the previously cited verse from *Tehillim* and seemingly **has no explanation whatsoever.** After all, **what is the subject of this question? Who is the questioner and who is the responder?** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:15 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:15](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:2:15) אַךְ הַכֹּל הוּא עִנְיַן הַנַּ״ל, שֶׁהַסִּטְרָא אַחֲרָא, בְּחִינַת ״הַנָּחָשׁ הָיָה עָרוּם״, מִתְגַּבֵּר בְּכָל פַּעַם מְאֹד לְהַעֲלִים וּלְהַסְתִּיר כְּבוֹדוֹ יִתְבָּרַךְ, עַל־יְדֵי שֶׁרוֹצֶה לִינֹק מֵהַדַּעַת, וּמִתְגַּבֵּר בַּתַּאֲוָה הַנַּ״ל, וּמְבַטֵּל וּמְבַלְבֵּל הַתְּפִלָּה וְכוּ׳, שֶׁכָּל זֶה הוּא בְּחִינַת הַעֲלָמַת כְּבוֹדוֹ יִתְבָּרַךְ, כִּי כְּמוֹ שֶׁעַל־יְדֵי הַתִּקּוּן הַנַּ״ל שֶׁמּוֹצִיאִין מֵהַסִּטְרָא אַחֲרָא חִיּוּתָהּ וְכוּ׳ – נִתְרַבֶּה וְנִתְגַּדֵּל כְּבוֹדוֹ יִתְבָּרַךְ, כֵּן לְהֵפֶךְ, חַס וְשָׁלוֹם, כְּשֶׁהָיוּ הֵם מִתְגַּבְּרִין הָיָה מִתְעַלֵּם כְּבוֹדוֹ יִתְבָּרַךְ. **Sefaria Community Translation:** **However, all this is** in line with and explained by **the subject matter we have discussed thus far. For the *Sitra Achra***—**the concept of “the Serpent was cunning”**—**is empowered time and again to conceal and obscure HaShem’s glory by feeding on *daat* and gaining strength through the desire** for immorality, **thereby distracting and confusing** people’s **prayer. All this represents the concealment of HaShem’s glory. For just as the *tikkun* of extracting the life-force from the *Sitra Achra* increases and magnifies HaShem’s glory, so too the opposite** occurs **once** the forces of evil have **been strengthened. HaShem’s glory is then concealed.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:16 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:16](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:2:16) וְעַל־כֵּן אַחַר חֲצוֹת שֶׁמַּתְחִילִין לַעֲסֹק בַּתִּקּוּן הַנַּ״ל עַל־יְדֵי גִּבּוֹרֵי כֹּחַ הַנַּ״ל, אֲזַי אוֹמְרִים: ״שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וְהִנָּשְׂאוּ פִּתְחֵי עוֹלָם״ – שֶׁהֵם הַשְּׁעָרִים וְהַפְּתָחִים שֶׁל הַבֵּית־הַמִּקְדָּשׁ, שֶׁהֵם בְּחִינַת הַשְּׁעָרִים וְהַפְּתָחִים שֶׁבְּדַעַת הָאָדָם, שֶׁכֻּלָּם יִהְיוּ נִפְתָּחִין וְיָבֹא בָּהֶם מֶלֶךְ הַכָּבוֹד -שֶׁיִּתְגַּלֶּה אֱלֹקוּתוֹ וּכְבוֹדוֹ בָּעוֹלָם בִּכְלָל, וּבִפְרָטִיּוּת בְּמֹחַ וּבְלֵב כָּל הָאָדָם, שֶׁכֻּלָּם יַכִּירוּ וְיֵדְעוּ אֶת כְּבוֹדוֹ יִתְבָּרַךְ. **Sefaria Community Translation:** **Therefore after midnight, when we begin to engage in this *tikkun*** of *daat* **by** binding ourselves to the *tzaddikim*, who are **“mighty warriors,” we then say, “Lift up your heads, O gates; be uplifted, O you everlasting doors.” These are the gates and doors of the Beit HaMikdash, which represent the gates and doors of the human mind.**⁵⁰ I, 103b. See also LM I, 30:8 (and note 153 there), where Rebbe Nachman teaches that each person’s perception of HaShem’s greatness is commen , שער) gates) / *ShAeR* ,שערים) surate with the *She’ARim* assessments) of his mind. We request **that they all be opened and “let the King of glory enter” so that His Godliness and glory will be revealed.** We pray for this revelation to manifest **in the world at large,** through the public sensation generated by the return of *baalei teshuvah* and converts, **and individually, in the mind and heart of each person, so that** when all one’s *daat* and compassion is restored, **everyone will recognize and be aware of HaShem’s glory.** footnotes: ⁵⁰ Zohar ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:17 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:17](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:2:17) ואֲַזיַ תֵּכףֶ שׁוֹאֵל מִי שֶׁשׁוֹאֵל, שֶׁהֵם הַמַּחֲשָׁבוֹת הָרָעוֹת והְַזּרָוֹת שֶׁבּלְבֵ הָאָדָם הַנּמִשְָׁכיִן מִמָּקוֹם שֶׁנִּמְשָׁכִין, מִבְּחִינַת ״וְהַנָּחָשׁ הָיָה עָרוּם״ הַנַּ״ל, שֶׁפִּתָּה לְאָדָם וְחַוָּה וּלְכָל הַכְּרוּכִים אַחֲרָיו, חַס וְשָׁלוֹם, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר הַקָּדוֹשׁ (בראשית דף נב.): ״וַי לְחִוְיָּא קַדְּמָאָה דְּקָטִיל לְאָדָם וּלְכָל דָּרִין דְאָתִין אַבַּתְרֵיהּ״. וְהֵם שׁוֹאֲלִים: ״מִי זֶה מֶלֶךְ הַכָּבוֹד?״ – כִּי נִדְמֶה לָהֶם שֶׁכְּבָר הֶעֱלִימוּ כְּבוֹדוֹ לְגַמְרֵי, עַד שֶׁאִי אֶפְשָׁר לְגַלּוֹתוֹ שֶׁיָּבֹא בְּדַעְתֵּנוּ וּבְלִבֵּנוּ וּבְכָל הָעוֹלָם. **Sefaria Community Translation:** **But then immediately the** unidentified **questioners ask,** “Who is this King of glory?” **These** questioners **are the evil and foreign thoughts drawn into a man’s heart from** *daat* blemished by the **influence of “the Serpent was cunning.”** This is the Serpent **that seduced Adam and Chavah and** that continues to seduce **all those who follow it. As it is written in the holy *Zohar*, “Woe to the primordial Serpent that brought death to Adam and all the generations destined to come after him.”**⁵¹ I, 52b. **So these** questioners **ask, “Who is this King of glory?” because they assume that they have already completely concealed His glory such that it is** now **impossible to reveal it,** impossible for it to ever again **enter our minds and hearts or into the world at large.** footnotes: ⁵¹ Zohar ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:18 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:18](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:2:18) וְאָז מְשִׁיבִין לָהֶם מִיָּד: ״ה׳ עִזּוּז וְגִבּוֹר, ה׳ גִּבּוֹר מִלְחָמָה״ – ״עִזּוּז וְגִבּוֹר״ דַּיְקָא, ״גִּבּוֹר מִלְחָמָה״ דַּיְקָא, שֶׁמַּזְכִּירִין עַתָּה רַק תֹּקֶף גְּבוּרָתוֹ וֶעֱזוּזוֹ, הַיְנוּ בְּחִינַת גְּבוּרוֹת וְתֹקֶף הַתְּפִלָּה, בִּבְחִינַת דִּין וּגְבוּרָה הַנַּ״ל שֶׁל הַבַּעֲלֵי כֹּחַ כַּנַּ״ל, שֶׁהֵם מוֹסִיפִין כֹּחַ בִּגְבוּרָה שֶׁל מַעְלָה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ״ל (איכה רבה א, לג), כְּמוֹ שֶׁכָּתוּב (תהלים קח, יד): ״בֵּאלֹהִים נַעֲשֶׂה חָיִל״. הַיְנוּ שֶׁעַל־יְדֵי עִזּוּז גְּבוּרַת הַתְּפִלָּה הַנַּ״ל, עַל־יְדֵי־זֶה עִקַּר גְּבוּרַת הַמִּלְחָמָה, בְּחִינַת: ״ה׳ גִּבּוֹר מִלְחָמָה״ – שֶׁעַל־יְדֵי־זֶה מוֹצִיאִין מֵהַסִּטְרָא אַחֲרָא כָּל חִיּוּתָהּ, כָּל הַנְּפָשׁוֹת וְכוּ׳, שֶׁעַל־יְדֵי־זֶה מִתְרַבֶּה וּמִתְגַּדֵּל וּמִתְגַּלֶּה כְּבוֹדוֹ יִתְבָּרַךְ מְאֹד לְעֵין כֹּל. **Sefaria Community Translation:** **At that point we** gird ourselves and **answer them without hesitation, “HaShem, Who is powerful and mighty! HaShem, Who is mighty in battle!”** We **especially emphasize** that HaShem is **“powerful and mighty” and “mighty in battle,” mentioning at this time** of *din* **only the force of His might and His power.**⁵² See note 9 above, which speaks of recognizing HaShem’s compassion when praying. This **alludes to the *gevurot* and the forceful prayer of *din* and might that the masters of** spiritual **strength** pray. **In the words of Chazal, “[These *tzaddikim*] add strength to the mighty host on high,**⁵³ 1:33: “When Jews fulfill the will of the Holy One, they add strength to the *gevurah* on high.” **as it is written, ‘Through *Elohim* we will be valorous.’”**⁵⁴ connotes the attribute of *din* (Rashi on *Bereishit* 8:1). Whenever the world is beset by judgment, the *tzaddikim*, who are masters of spiritual strength, attach themselves to “*Elohim*” and pray a judgment-prayer to mitigate the *dinim*. See Maharsha on *Shabbat* 119b, that through their prayers the *tzaddikim* provide strength and might to the Heavenly host, meaning that HaShem annuls His decree of judgment. **In other words, the powerful mightiness of the** *tzaddik’s* **prayer of *din* supplies the principal strength** needed **for battle, as in “HaShem, Who is mighty in battle!” Through this we extract from the *Sitra Achra* its entire life-force,** namely **all the souls** that it swallowed, **and HaShem’s glory is thereby greatly increased, magnified and revealed in everyone’s eyes.** footnotes: ⁵² HaShem’s might and power, but not His compassion and chesed. ⁵³ Eikhah Rabbah ⁵⁴ The Holy Name Elohim ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:19 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:2:19](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:2:19) וְעַל־כֵּן אוֹמְרִים תֵּכֶף אַחַר־כָּךְ עוֹד הַפַּעַם: ״וְיָבֹא מֶלֶךְ הַכָּבוֹד״, עַד שֶׁמְּסַיְּמִין בְּפֵרוּשׁ – ״ה׳ צְבָאוֹת הוּא מֶלֶךְ הַכָּבוֹד סֶלָה״. כִּי בְּוַדַּאי יִגְמֹר אֶת שֶׁלּוֹ וְיִתְגַּלֶּה כְּבוֹדוֹ לְעֵין כֹּל, וְהַכֹּל עַל־יְדֵי בְּחִינַת ״עִזּוּז וְגִבּוֹר״, וְכוּ׳, עַל־יְדֵי הַתְּפִלָּה־בִּבְחִינַת־דִּין וּגְבוּרָה הַנַּ״ל. **Sefaria Community Translation:** **This is why immediately afterwards we again say, “Let the King of glory enter,”** and **finally conclude with an explicit** response, **“HaShem, the Lord of hosts, He is the King of glory, *selah.*” For HaShem will certainly finish His** part **and reveal His glory to everyone, entirely through the attribute of “powerful and mighty”**—**by means of the prayer of judgment and might.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:3:1 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:3:1](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:3:1) וְעַל־יְדֵי הַכָּבוֹד נִמְשַׁךְ נְבוּאָה, שֶׁהוּא בְּחִינַת הַתּוֹרָה שֶׁכָּלוּל מִכָּל הָעֲשָׂרָה מַדְרֵגוֹת שֶׁל נְבוּאָה וְכוּ׳, שֶׁעַל־יְדֵי זֶה מִתְבָּרֵר הַמְדַמֶּה, שֶׁעַל־יְדֵי־זֶה עִקַּר הִתְגַּלּוּת הָאֱמוּנָה הַקְּדוֹשָׁה. **Sefaria Community Translation:** **RENEWAL** Having explained that as a judgment-prayer, Tikkun Chatzot brings us to a revelation of HaShem’s glory, Reb Noson expounds the next stage in the night’s devotions: learning Torah. He shows how this too aligns with the key concepts highlighted from Rebbe Nachman’s lesson, particularly *emunah* in *chiddush ha-olam*. **And,** as cited above from the Rebbe’s lesson,⁵⁵ **the** magnification and revelation of HaShem’s **glory causes** the spirit of **prophecy,** the clarity of His Immanence, **to be channeled** into the world. **This corresponds to the Torah, which** is encapsulated in the Ten Commandments and **includes all ten levels of prophecy. Through** the spirit of prophecy, the *medameh* is refined, which in turn brings about the essential revelation of holy *emunah*. footnotes: ⁵⁵ See §1 and notes 15 and 20 above. The Rebbe discusses these topics in §5-§8 of his lesson. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:3:2 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:3:2](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:3:2) וְזֶהוּ בְּחִינַת עֵסֶק הַתּוֹרָה שֶׁצְּרִיכִין לַעֲסֹק אַחַר חֲצוֹת, שֶׁאָז עִקַּר הַזְּמַן הַמֻּבְחָר לַעֲסֹק בַּתּוֹרָה, כַּמּוּבָא. כִּי עֵסֶק הַתּוֹרָה אָז זֶה בְּחִינַת הַמְשָׁכַת רוּחַ נְבוּאָה הַנַּ״ל, כִּי כָּל הַמַּדְרֵגוֹת שֶׁל נְבוּאָה כְּלוּלִים בַּתּוֹרָה כַּנַּ״ל. **Sefaria Community Translation:** **This is the** very **idea underlying the Torah study a person must engage in after midnight, which is the most ideal time for such study, as brought** in Kabbalah.⁵⁶ II, 27a; *Pardes Rimonim, Shaar* 8, *Perek* 19*;* see also *Tur, Orach Chaim* 238). **Engaging in Torah study then,** after the recital of Tikkun Chatzot has revealed HaShem’s glory, equates with channeling the spirit of prophecy, since all the levels of prophecy are included in the Torah. footnotes: ⁵⁶ The ideal time for Torah study is after midnight, after waking from sleep (Zohar ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:3:3 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:3:3](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:3:3) וְעַל־יְדֵי הַתּוֹרָה, בְּחִינַת נְבוּאָה, זוֹכִין לֶאֱמוּנַת חִדּוּשׁ הָעוֹלָם, שֶׁעַל־יְדֵי־זֶה זוֹכִין לִבְחִינַת חִדּוּשׁ הָעוֹלָם שֶׁל לֶעָתִיד, שֶׁהוּא בְּחִינַת (תהלים צב, ג): ״לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ וֶאֱמוּנָתְךָ בַּלֵּילוֹת״, בְּחִינַת (איכה ג, כג): ״חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ וְכוּ׳״, כְּמוֹ שֶׁמְבֹאָר שָׁם. **Sefaria Community Translation:** **And through the Torah/prophecy, we merit** attaining ***emunah* in *chiddush ha***‑***olam*,** namely that HaShem continuously renews the world *yesh mei-ayin*. **By way of this** *emunah* **we merit the aspect of the *chiddush ha-olam* of the future, alluded to in** the verses **“To relate Your *chesed* in the morning, your *emunah* in the nights”** and **“They are renewed in the mornings; your *emunah* is great.” This is explained there** in the Rebbe’s lesson and also in the opening section above.⁵⁷ in the *chiddush ha-olam* of the future throughout the long “night” of exile. footnotes: ⁵⁷ Rebbe Nachman discusses this reading of these verses in §9 of his lesson; and see §1 and note 22 above. Also explained above, and in note 23, is that in these verses “morning” alludes to the future redemption and renewal of the world. Both will come about by virtue of our maintaining emunah ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:3:4 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:3:4](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:3:4) וְזֶה נַעֲשָׂה בְּכָל יוֹם, כִּי אוֹר הַבֹּקֶר בּוֹקֵעַ וְזוֹרֵחַ בְּכָל יוֹם אַחַר חֶשְׁכַּת לַיְלָה, עַל־יְדֵי כָּל הַתִּקּוּנִים הַנַּ״ל. כִּי כְּמוֹ שֶׁהוּא בִּכְלָלִיּוּת בְּעִנְיַן חִדּוּשׁ הָעוֹלָם שֶׁנִּקְרָא ״יוֹם״, שֶׁנִּמְשַׁךְ עַל־יְדֵי תִּקּוּן הָאֱמוּנָה בַּלַּיְלָה, בַּגָּלוּת שֶׁדּוֹמָה לְלַיְלָה, שֶׁעַל־יְדֵי שֶׁיִּשְׂרָאֵל מְחַזְּקִין אֶת עַצְמָן בֶּאֱמוּנָה בְּתֹקֶף חֶשְׁכַּת לַיְלָה שֶׁהוּא הַגָּלוּת, וְהַכֹּל בְּכֹחַ הַצַּדִּיקֵי אֱמֶת, בַּעֲלֵי כֹּחַ הַנַּ״ל, עַל־יְדֵי־זֶה זוֹכִין לְחִדּוּשׁ הָעוֹלָם וְכוּ׳ כַּנַּ״ל. **Sefaria Community Translation:** **Now, this** renewal of the world **occurs daily. The** early-**morning rays break through and shine each day following the darkness of night by virtue of all the aforementioned *tikkunim*.**⁵⁸ begins with reciting Kriat Shema al HaMitah with *kavanah* before resting one’s *mochin* through sleep, followed by rising at midnight and reciting Tikkun Chatzot, and finally studying Torah during the remaining hours until dawn. **For just as there will be a universal *chiddush ha-olam*** in the World to Come, so too there is a specific *chiddush ha-olam* that takes place daily in this world. The universal *chiddush ha-olam* of the future, **termed “day,” is evoked** and realized **through the rectification of *emunah* at “night,”** i.e. **in exile, which is comparable to night.**⁵⁹ 1:48 teaches: “To relate Your *chesed”* alludes to the World to Come, which is comparable to the “mornings,” as in “They are renewed in the mornings; your *emunah* is great.” And “your *emunah* in the nights” alludes to this world, which is comparable to the “nights.” **By virtue of the Jewish people holding firm in *emunah* during the dark night of exile**—**entirely by means of the strength of the true *tzaddikim*, the masters of strength**—**they merit** attaining the ***chiddush ha-olam*** of the World to Come, a world governed not by the dictates of nature but the wonders of *hashgachah*. footnotes: ⁵⁸ As explained in §2 above, this set of nighttime tikkunim ⁵⁹ This is as Avot d’Rabi Natan ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:3:5 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:3:5](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:3:5) וּכְמוֹ כֵן נַעֲשָׂה בִּפְרָטִיּוּת בְּכָל יוֹם, שֶׁעַל־יְדֵי הַתִּקּוּנִים הַנַּ״ל שֶׁמַּמְשִׁיכִין עַל־יְדֵי קִימַת חֲצוֹת וְעֵסֶק הַתּוֹרָה אָז וְכוּ׳, שֶׁעַל־יְדֵי־זֶה מִתְרַבֶּה כְּבוֹדוֹ וְזוֹכִין לֶאֱמוּנָה, עַל־יְדֵי־זֶה מֵאִיר אוֹר הַבֹּקֶר, שֶׁהוּא בְּחִינַת חִדּוּשׁ הָעוֹלָם, שֶׁהוּא בְּחִינַת בֹּקֶר, שֶׁמִּשָּׁם נִמְשַׁךְ אוֹר בֹּקֶר בְּכָל יוֹם, שֶׁכָּל זֶה הוּא בְּחִינַת: ״לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ וֶאֱמוּנָתְךָ בַּלֵּילוֹת״, בְּחִינַת: ״חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ״, שֶׁנֶּאֱמַר עַל חִדּוּשׁ הָעוֹלָם, וְכִפְשׁוּטוֹ נֶאֱמַר עַל לַיְלָה וּבֹקֶר מַמָּשׁ, כִּי שְׁנֵיהֶם אֶחָד וְכַנַּ״ל. **Sefaria Community Translation:** **In a similar way, a specific** *chiddush ha-olam* **takes place each day, through the aforementioned *tikkunim*** that rectify *daat*.⁶⁰ These are the rectifications we **evoke by rising at midnight and studying Torah at that time, through which HaShem’s glory is increased and we merit *emunah*. This causes the light of morning to shine; it is the concept of** the future ***chiddush ha-olam*, which is** itself **the concept of morning, for from there the light of morning**—the light of *daat*—**is channeled** anew **each day. All this is alluded in “To relate Your *chesed* in the morning, your *emunah* in the nights”** and **“They are renewed in the mornings; your *emunah* is great,” as** both **these** verses **refer to** *emunah* in ***chiddush ha-olam*. And though according to** their **simple meaning** these verses **speak of night and morning in the literal sense, the two**—the concept of night and morning, and that of exile and redemption—**are** essentially **one** and the same. footnotes: ⁶⁰ See note 58 above. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:3:6 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:3:6](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:3:6) וְכָל אֶחָד מִיִּשְׂרָאֵל, כְּפִי מַה שֶּׁזָּכָה לְהִתְקָרֵב לְצַדִּיק הָאֱמֶת הַבַּעַל כֹּחַ הַנַּ״ל, וְלַעֲסֹק בְּכֹחוֹ בַּתִּקּוּנִים הַנַּ״ל, לָקוּם בַּחֲצוֹת וְכוּ׳ כַּנַּ״ל, כְּמוֹ־כֵן יִזְכֶּה לְאוֹר בֹּקֶר, לִבְחִינַת חִדּוּשׁ הָעוֹלָם, וְאָז יַגִּיד חַסְדּוֹ וְטוּבוֹ יִתְבָּרַךְ שֶׁגָּמַל עִמּוֹ וְכוּ׳, בְּחִינַת: ״לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ וֶאֱמוּנָתְךָ בַּלֵּילוֹת וְכוּ׳״, כַּנַּ״ל. **Sefaria Community Translation:** **And every single Jew** can attain this level **according to the closeness he has merited to the true *tzaddik*, the master of** spiritual **strength.** To the extent that he **engages in the above *tikkunim* through** this *tzaddik’s* **power**—**rising at midnight** to recite Tikkun Chatzot and study Torah—**so will he merit the light of morning, a dimension of** *emunah* in ***chiddush ha-olam*. Then he will** be able to genuinely **tell of HaShem’s *chesed* and of the goodness that He has granted him, as in “To relate Your *chesed* in the morning, your *emunah* in the nights.”** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:4:1 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:4:1](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:4:1) וְעַל־יְדֵי־זֶה נִמְשַׁךְ הַשִּׁיר חָדָשׁ הַנַּ״ל, בְּחִינַת (תהלים צח, א): ״מִזְמוֹר שִׁירוּ לַה׳ שִׁיר חָדָשׁ כִּי נִפְלָאוֹת עָשָׂה וְכוּ׳״. וּמִשָּׁם כָּל הַשִּׁירוֹת וְתִשְׁבָּחוֹת שֶׁאוֹמְרִים בַּבֹּקֶר בִּתְפִלַּת שַׁחֲרִית, כִּי כָּל הַשִּׁירוֹת וְתִשְׁבָּחוֹת שֶׁל עַכְשָׁיו – נִמְשָׁכִין מִקּוֹל הַשִּׁיר שֶׁיִּתְעָר לֶעָתִיד. **Sefaria Community Translation:** **THE NEW SONG** After exploring the deeper meaning of the nighttime devotions, Reb Noson turns to the final subject of the Rebbe’s lesson: the new song of the future that emerges by dint of our perfection of *emunah* in *chiddush ha-olam*. Although this new song will fully manifest only in the future world, through the power of the *tzaddik’s* prayer of *din* we can awaken it even now, in the melodies and songs of praise in our morning prayers. Sing to HaShem a new song, for He has performed wonders”— **is channeled** into the world. **All the songs and praises that we recite in the morning, in the Shacharit prayer,** stem **from** this song of the World to Come, **since all the present-day songs and praises are channeled from the voice**⁶¹ **of the song that will burst forth in the future.** footnotes: ⁶¹ See note 28 above, that “voice” here refers to the melody of the new song that will be sung when HaShem renews His creation in the future. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:4:2 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:4:2](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:4:2) וזְֶה בְּחִינַת (איוב לח, ז): ״בְּרָן יַחַד כֹּכְבֵי בֹּקֶר״, בְּחִינַת הָרִנּוֹת וְהַתִּשְׁבָּחוֹת שֶׁנִּתְעוֹרְרִין בְּכָל יוֹם בַּבֹּקֶר, שֶׁנִּמְשַׁךְ מֵהַבֹּקֶר שֶׁל לֶעָתִיד, שֶׁהוּא בְּחִינַת חִדּוּשׁ הָעוֹלָם וְכוּ׳, שֶׁנִּמְשַׁךְ עַל־יְדֵי הַתְּפִלָּה־בִּבְחִינַת־דִּין כַּנַּ״ל. **Sefaria Community Translation:** **This relates to “when the morning stars sing together,” referring to the songs and praises that are roused daily, in the morning,** by the stars and angels.⁶² renders the verse: “When the morning stars sing praise together and all the divisions of angels sound forth.” These songs are **channeled from** the song that will be sung on **the morning of the future, the concept of *chiddush ha-olam*, which** in turn **derives from the judgment-prayer** of the *tzaddik* who extracts all holiness from the *Sitra Achra*. footnotes: ⁶² This is as Targum Yonatan ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:4:3 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:4:3](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:4:3) וזְֶהוּ (שם): ״וְיָרִיעוּ כָּל בְּנֵי אֱלֹהִים״, כִּי כָּל זֶה נִמְשַׁךְ עַל־יְדֵי בְּחִינַת ״בְּנֵי אֱלֹהִים״, שֶׁהוּא בְּחִינַת דִּין וּגְבוּרָה דִּקְדֻשָּׁה, הַיְנוּ עַל־יְדֵי הַצַּדִּיקִים גִּבּוֹרֵי כֹּחַ הַנַּ״ל, שֶׁיְּכוֹלִים לְהִתְפַּלֵּל תְּפִלָּה־בִּבְחִינַת־דִּין, שֶׁעַל־יְדֵי־זֶה נִתְעוֹרֵר הַשִּׁיר שֶׁל לֶעָתִיד, שֶׁמִּשָּׁם הוּא בְּחִינַת ״בְּרָן יַחַד כֹּכְבֵי בֹּקֶר״, וְכַנַּ״ל. **Sefaria Community Translation:** **And this** aligns with the rest of the verse, **“and all the angels of *Elohim* shout for joy.”** *Elohim* is the Name of HaShem that connotes *din*.⁶³ **All** song and praise **are drawn by means of “the angels of *Elohim*,” namely *din* and holy strength**—**meaning through those *tzaddikim*, the mighty ones of strength, who can pray a prayer of *din*. In turn, this** judgment-prayer **awakens the song of the future, on account of which “the morning stars sing together.”** footnotes: ⁶³ See note 54 above. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:5:1 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:5:1](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:5:1) וְזֶהוּ ״יִתְגַּבֵּר כַּאֲרִי לַעֲמֹד בַּבֹּקֶר וְכוּ׳״ – ״יִתְגַּבֵּר״ דַּיְקָא, כִּי צָרִיךְ הִתְגַּבְּרוּת גָּדוֹל לָזֶה, כִּי עִקַּר הִתְעוֹרְרוּת הַשֵּׁנָה נִמְשַׁךְ מִגְּבוּרוֹת, מִבְּחִינַת הַתְּפִלָּה־בְּחִינַת־דִּין שֶׁל הַבַּעַל כֹּחַ, כַּנַּ״ל. **Sefaria Community Translation:** **RISING WITH STRENGTH** Reb Noson now shows how all the above devotions of the night and day are reflected in the words of the *Shulchan Arukh*. **Now, this is** the meaning of the opening words of the *Shulchan Arukh*: **“*Yitgaber* like a lion to rise up in the morning.” The emphasis** here **is on the word *yitgaber*, because great willpower is needed for this** rising. **For** the power **to rouse from sleep derives mainly from *gevurot***⁶⁴ is precise, in which indicates that a person ,(יתגבר) that *yitGaBeR* has to “strengthen himself” in order to wake up, has the root ,(גבורות) the same root letters as *GeVuRot* elements of the *sefirah* of Gevurah that stem from Daat.—that is, **from the judgmentprayer of the master of** spiritual **strength, as explained above.**⁶⁵ of the generation, as they are the ones who can pray the prayer of *din* that will wake him from sleep. footnotes: ⁶⁴ See §2 and note 43 above. Here Reb Noson shows that the wording of the Shulchan Arukh ⁶⁵ Reb Noson explained in §2 above that, ultimately, the ability to strengthen oneself comes from binding oneself to the tzaddikim ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:5:2 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:5:2](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:5:2) וְזֶה ״שֶׁיְּהֵא הוּא מְעוֹרֵר הַשַּׁחַר״ – בְּחִינַת (תהלים נז, ט): ״עוּרָה כְבוֹדִי עוּרָה הַנֵּבֶל וְכִנּוֹר אָעִירָה שָׁחַר״, הַיְנוּ לְעוֹרֵר הַנִּגּוּן הַנַּ״ל שֶׁמְּזַמֶּרֶת אַיֶּלֶת הַשַּׁחַר בַּבֹּקֶר, עַל־יְדֵי כֹּחַ הַצַּדִּיקִים הַנַּ״ל, עַל־יְדֵי שֶׁהֵם מְגַלִּים כְּבוֹדוֹ יִתְבָּרַךְ. **Sefaria Community Translation:** **And this** daily *tikkun* of *daat* **is** also the explanation of what the *Shulchan Arukh* says next: **“so that it is he who awakens the *shachar*.” This relates to “Awake, my *kavod!* Awake the harp and lyre! I will awaken the *shachar*.”** The word *shachar* alludes to the *Ayelet HaShachar*.⁶⁶ mountain deer); see *Bekhor Shor* on *Shemot* 34:30. Thus איילת) the light of *shachar* is called *AYeLet HaShachar* In the kabbalistic lexicon, *Ayelet HaShachar* .(השחר is an appellation for the Shekhinah (*Zohar* II, 19b), Whose rectification and return to wholeness comes with the morning’s dawn. **This means** that a person should be the one **to awaken the melody,** the song of the future **mentioned above, which *Ayelet HaShachar*,** the Shekhinah, **sings in the morning.**⁶⁷ (II, 46a) teaches that at *chatzot* the Shekhinah /*Ayelet HaShachar* arises to sing. Then, with the break of dawn, HaKadosh Barukh Hu delights with the Shekhinah and with all those whose spiritual devotions in the night ensured Her ascent. This is **facilitated by the power of the *tzaddikim*,** who wake us up **by dint of their revealing HaShem’s *kavod*** when they extract *daat* from the grip of the *Sitra Achra*. footnotes: ⁶⁶ When the first rays of dawn burst forth out of the ,איילה) darkness, they resemble the antlers of an AYaLah ⁶⁷ Commenting on this verse, the Zohar ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:5:3 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:5:3](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:5:3) שֶׁהוּא בְּחִינַת ״עוּרָה כְבוֹדִי עוּרָה הַנֵּבֶל וְכִנּוֹר אָעִירָה שָׁחַר״. אַשְׁרֵי! אַשְׁרֵי! מִי שֶׁיֵּשׁ לוֹ חֵלֶק בָּזֶה! וְהָעִקָּר עַל־יְדֵי הִתְקָרְבוּת לְצַדִּיקֵי אֱמֶת בֶּאֱמֶת לַאֲמִתּוֹ בִּשְׁבִיל כְּבוֹדוֹ יִתְבָּרַךְ, לֹא בִּשְׁבִיל כְּבוֹד עַצְמוֹ, חַס וְשָׁלוֹם. **Sefaria Community Translation:** **This** then **is the meaning of “Awake, my *kavod*!”**—arouse the glory/soul by arising at midnight, reciting Tikkun Chatzot and studying Torah—**“Awake the harp and lyre!”**—thereby waking the new song of the future—**“I will awaken the *shachar*”**— that *Ayelet HaShachar* rouses to sing. **Fortunate indeed is he who has a part in this.** That said, **the most important thing is to genuinely draw close to the true *tzaddikim* for the sake of HaShem’s glory, and not for one’s own glory, *chas ve-shalom*.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:6:1 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:6:1](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:6:1) וְזֶה בְּחִינַת נְטִילַת יָדַיִם שַׁחֲרִית כְּשֶׁקָּם מִשְּׁנָתוֹ. **Sefaria Community Translation:** **WASHING WITH DAAT** Reb Noson now shows how the revelation of *daat* engendered by the nighttime devotions as clarified above is also the deeper reason for washing one’s hands when waking up from sleep. He begins by explaining that the water one washes with corresponds to *daat*. **And this** daily *tikkun* of *daat* also **relates to the morning *netilat yadayim*,** the ritual washing of the hands, **upon arising from sleep.**⁶⁸, *Shaar HaBerakhot* 5, that one should do this immediately upon arising, in order to remove the spirit of impurity that settles upon the hands during sleep. footnotes: ⁶⁸ See also Pri Eitz Chaim ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:6:2 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:6:2](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:6:2) כִּי הַמַּיִם טְהוֹרִים שֶׁל הַנְּטִילָה נִמְשָׁכִין עַל־יְדֵי בְּחִינַת הִתְגַּלּוּת הַדַּעַת שֶׁנִּמְשַׁךְ עַל־יְדֵי הַתְּפִלָּה־בִּבְחִינַת־דִּין הַנַּ״ל, שֶׁהוּא בְּחִינַת (ישעיה יא, ט): ״כִּי מָלְאָה הָאָרֶץ דֵּעָה אֶת ה׳ כַּמַּיִם לַיָּם מְכַסִּים וְכוּ׳״, וּמִשָּׁם נִמְשָׁכִין הַמַּיִם הָאֵלּוּ שֶׁל הַנְּטִילָה כְּשֶׁקָּם מִשְּׁנָתוֹ. **Sefaria Community Translation:** **For the “pure waters” of the ritual washing are drawn** down **through the revelation of *daat*, which** itself **is drawn by means of the** *tzaddik’s* **prayer of *din*. This** revelation of *daat* and its connection to water **is alluded to in “for the earth will be filled with *daat* of HaShem, as the waters cover the seabed.” From that** *daat* we **draw these waters for the ritual washing upon arising from sleep.**⁶⁹, the root elements of the *sefirah* of Chesed that derive from Daat. Kabbalah links the *chasadim* with water, as both signify the qualities of outflowing and expansiveness (*Eitz Chaim* 23:1; see also above, p. 152, note 72). Washing one’s hands upon arising thus represents morning’s new revelation of *daat*. footnotes: ⁶⁹ These “waters” are the chasadim ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:6:3 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:6:3](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:6:3) וְעַל־כֵּן צָרִיךְ לִטֹּל אֶת הַיָּדַיִם דַּיְקָא, כִּי עִקַּר הַכֹּחַ וְהַחִזּוּק צְרִיכִין לִיתֵּן לְהַיָּדַיִם, כְּדֵי שֶׁהֵם יִתְגַבְּרוּ עַל הָעָקֵב דְּסִטְרָא אַחֲרָא, בִּבְחִינַת (בראשית כה, כו): ״וְיָדוֹ אֹחֶזֶת בַּעֲקֵב עֵשָׂו״, ״וְיָדוֹ״ דַּיְקָא. **Sefaria Community Translation:** Reb Noson explains that the water of *netilat yadayim* must be poured specifically over the hands, in order to conjoin its aspect of *daat* with the *emunah* aspect of the hands. **This is why it is the hands in particular that we have to wash** with the waters of *daat*. **For power and might need to be given mainly to the hands, so that they can overpower the “heel” of the *Sitra Achra*,** that is, the pull of the body, **as in “his hand holding on to Esav’s heel.”**⁷⁰ The verse **accentuates** this by specifying **“his hand,”** when it would have sufficed to say, “Then his brother came out holding on to Esav’s heel.” footnotes: ⁷⁰ See §1 and note 32 above. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:6:4 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:6:4](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:6:4) כִּי עִקַּר הַתִּקּוּן עַל־יְדֵי הָאֱמוּנָה בְּחִדּוּשׁ הָעוֹלָם, שֶׁהוּא בְּחִינַת יָדַיִם, בְּחִינַת (ישעיה מח, יג): ״אַף יָדִי יָסְדָה אֶרֶץ וִימִינִי וְכוּ׳״. וְעַל־כֵּן נִקְרֵאת הָאֱמוּנָה בְּחִינַת יָדַיִם, כְּמוֹ שֶׁכָּתוּב (שמות יז, יב): ״ויַהְִי יָדָיו אֱמוּנָה וְכוּ׳״, כִּי עִקַּר הָאֱמוּנָה לְהַאֲמִין בְּהַשֵּׁם־יִתְבָּרַךְ שֶׁבָּרָא הָעוֹלָם יֵשׁ מֵאַיִן, בְּחִינַת יָדַיִם, כְּמוֹ שֶׁכָּתוּב (ישעיה מח, יג): ״אַף יָדִי יָסְדָה אֶרֶץ וִימִינִי וְכוּ׳״, וּלְהַאֲמִין בְּהַתּוֹרָה וּמִצְוֹת מַעֲשִׂיּוֹת שֶׁצְּרִיכִין לַעֲשׂוֹת בַּיָּדַיִם. **Sefaria Community Translation:** With *daat*, man’s hands can overcome the body’s influence **because the rectification** of *daat* **is** achieved **mainly through the *emunah* in *chiddush ha-olam*,**⁷¹ refers to HaShem’s origination of the world, as the ensuing verse indicates. **which is associated with the hands, as in “My hand has even laid the foundation of the earth, and My right hand [has spread out the heavens].” Therefore *emunah* is** itself **referred to as “hands,” as in “His hands were *emunah*.”**⁷²” (*Shemot* 17:12). This is so **because the essence of *emunah* is the belief that HaShem created the world *yesh mei-ayin*, the aspect of “hands,” as it is written, “My hand has even laid the foundation of the earth, and My right hand …” And** it also means **believing in the Torah and the practical *mitzvot*,** most of **which we need to perform with the hands.** footnotes: ⁷¹ Here, chiddush ha-olam ⁷² During the battle against Amalek, “Moshe’s hands grew heavy … Aharon and Chur supported his hands, one on each side, and so his hands were emunah ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:6:5 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:6:5](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:6:5) וְעַל־יְדֵי־זֶה זוֹכִין לְהַנִּגּוּן הַנַּ״ל, שֶׁהוּא בְּחִינַת יָדַיִם, בְּחִינַת (שמואל-א טז, טז): ״וְנִגֵּן בְּיָדוֹ וְטוֹב לָךְ״. **Sefaria Community Translation:** Reb Noson now links the song of the future, the product of *daat’s* revelation, with the melody aspect of the hands. **And through this we merit the melody** of the future, because it too is **the concept of the hands, as in “with his hand he will play [a melody] and you will feel better.”**⁷³ footnotes: ⁷³ Shaul HaMelekh’s courtiers advised him to find a skilled musician who would play a melody and so relieve the king of his melancholy. The verse implies that music is made through the power of the hands, which according to Rebbe Nachman entails selecting the good wind (tones) from the winds of gloom and despair (see above, p. 24, note 4). ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:6:6 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:6:6](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:6:6) וְעַל־יְדֵי כָּל זֶה מְקַבְּלִין כֹּחַ יְדֵי יַעֲקֹב לְהַכְנִיעַ עֲקֵב עֵשָׂו, בִּבְחִינַת ״וְיָדוֹ אוֹחֶזֶת בַּעֲקֵב עֵשָׂו״, ״וְיָדוֹ״ דַּיְקָא כַּנַּ״ל. **Sefaria Community Translation:** **And by means of all this**—namely *emunah*, the performance of practical *mitzvot*, and the melody of the future—**we receive the power of the “hands of Yaakov” to subjugate the “heel of Esav,” as in “his hand holding on to Esav’s heel.”** The verse **specifically** says **“his hand,”** as that is where this power lies. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:6:7 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:6:7](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:6:7) וְכָל זֶה נִמְשָׁךְ עַל־יְדֵי מֵימֵי הַדַּעַת שֶׁנִּתְגַּלֶּה עַל־יְדֵי הַתְּפִלָּה שֶׁל הַבַּעַל כֹּחַ הַנַּ״ל, שֶׁבָּהֶם אָנוּ מְטַהֲרִין אֶת הַיָּדַיִם אַחַר הַשֵּׁנָה, וְעַל־כֵּן מְטַהֲרִין אֶת הַיָּדַיִם דַּיְקָא וְכוּ׳, וְכַנַּ״ל. **Sefaria Community Translation:** Reb Noson concludes with the significance of purifying the hands with water. **And all this** power **is channeled** into the hands **by virtue of** our pouring onto them **the waters of *daat*,** the *daat* **that is revealed by the prayer of the master of strength. With** these waters **we purify the hands after sleep. This explains why we purify the hands in particular,** because the hands are the means for revealing *daat*, **as explained above.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:7:1 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:7:1](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:7:1) וְזֶה בְּחִינַת יָארצַייט, שֶׁהוּא הַיּוֹם שֶׁמֵּת בּוֹ אָבִיו אוֹ אִמּוֹ, שֶׁאוֹמְרִים אָז קַדִּישׁ (יורה דעה סימן שעו, סעיף ד ברמ״א), וּמִתְעַנִּין בּוֹ (ארח חיים סימן תקסח, סעיף ח). **Sefaria Community Translation:** **SAYING KADDISH ON A YAHRTZEIT** Before clarifying how the concepts he has developed thus far apply to our morning devotions and prayers, Reb Noson introduces the topics of *yahrtzeit* and the recital of Kaddish, and shows how these connect to revealing *daat*. **Now,** all **this** that we have said about the revelation of *daat* following sleep **is conceptually related to *yahrtzeit*, the anniversary of the passing of one’s father or mother, when one recites Kaddish and fasts.**⁷⁴ 376:4, and ibid. *Orach Chaim* 568:8. Although it is customary to fast on the *yahrtzeits* of one’s parents, in our time rabbinical authorities are lenient regarding this. Instead, they recommend increased *tzedakah* and Torah study in memory of the deceased. footnotes: ⁷⁴ Shulchan Arukh, Yoreh Dei’ah ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:7:2 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:7:2](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:7:2) כִּי אָז עוֹסְקִין הַבָּנִים לְתַקֵּן וּלְהַעֲלוֹת נֶפֶשׁ אֲבִיהֶם וְאִמָּם שֶׁמֵּתוּ, וְהַמִּיתָה הִיא בְּחִינַת שֵׁנָה, וּכְשֶׁמְּתַקְּנִים וּמַעֲלִין אוֹתָם – זֶה בְּחִינַת תְּחִיַּת הַמֵּתִים, שֶׁהוּא בְּחִינַת הִתְעוֹרְרוּת הַשֵּׁנָה, בְּחִינַת (דניאל יב, ב): ״וְרַבִּים מִיְּשֵׁנֵי אַדְמַת עָפָר יָקִיצוּ״, בְּחִינַת: ״וּמְקַיֵּם אֱמוּנָתוֹ לִישֵׁנֵי עָפָר״. **Sefaria Community Translation:** In carrying out the customs associated with the *yahrtzeit*, the son awakens the “sleeping” soul of the parent—revives it from the dead, as it were—by infusing it with new *daat*. **For at that time, the sons engage in rectifying and elevating the souls of their deceased parents. Death corresponds to sleep,** as Chazal teach that sleep is one-sixtieth of death.⁷⁵ 57b. **Thus when** the sons **implement a *tikkun* and elevate their** parent’s souls, **it is akin to a revival of the dead, which** in turn **is comparable to waking up from sleep** with its renewal of *daat*.⁷⁶ This comparison between the revival of the dead and waking up from sleep is **expressed in** Daniel’s prophecy regarding the Resurrection, **“Many of those who sleep in the dust of the earth will awaken.”** It is also **expressed in** the Shemoneh Esrei blessing regarding HaShem’s faithfulness in reviving the dead, in which we say, **“He maintains His *emunah* to those asleep in the dust.”** footnotes: ⁷⁵ Berakhot ⁷⁶ See §2 above. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:7:3 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:7:3](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:7:3) וְעַל־כֵּן בִּרְכַּת ״מְחַיֵּה הַמֵּתִים״ מַתְחִילִין: ״אַתָּה גִבּוֹר לְעוֹלָם אֲדֹנָי״, כִּי עִקַּר תְּחִיַּת הַמֵּתִים שֶׁהוּא בְּחִינַת חִדּוּשׁ הָעוֹלָם הוּא עַל־יְדֵי הַתְּפִלָּה־בִּבְחִינַת־דִּין הַנַּ״ל, שֶׁזֶּהוּ בְּחִינַת ״אַתָּה גִּבּוֹר״, וְכוּ׳. [ְכַמְבֹאָר בְּמָקוֹם אַחֵר (הלכות יום טוב הלכה ג׳ אות ג; ועבודת אלילים הלכה א׳ אוֹת ז), שֶׁבְּכָל הַתְּפִלּוֹת צְרִיכִין לְהַמְשִׁיךְ כֹּחַ הַתְּפִלָּה־בִּבְחִינַת־דִּין הַנַּ״ל, שֶׁהוּא בִּרְכַּת ״אַתָּה גִבּוֹר וְכוּ׳״]. **Sefaria Community Translation:** Earlier Reb Noson discussed the essential role of the *gevurah* aspect of the *tzaddik’s* judgment-prayer in one’s waking from sleep. Here he shows that this is paralleled in the role of the *yahrtzeit* Kaddish in “waking” the souls of one’s deceased parents. **This is why we begin** this **blessing of “Who restores the dead to life” with “You are mighty forever, God.” For the revival of the dead is essentially the same idea as *chiddush ha-olam*, which comes about through the prayer of *din*** associated with *gevurot*, **as explained above.**⁷⁷, and the *tzaddik’s* judgment-prayer in §2 above. **Hence** the blessing begins, **“You are *gibor*.”**⁷⁸ expresses through reviving the dead. Thus in this Mighty) and as ,גבור) blessing we address Him as *GiBoR* Master of Strengths). ,בעל גבורות) *Baal GeVuRot* [This is **as explained elsewhere, that with each of the prayers one should draw the power of the judgment-prayer,** the aspect of **“You are mighty.”**⁷⁹ 3:3.] footnotes: ⁷⁷ Reb Noson discussed the connection between the revival of the dead, chiddush ha-olam ⁷⁸ The theme of the second blessing of the Shemoneh Might) which He ,גבורה) Esrei is HaShem’s GeVuRah ⁷⁹ LH, Hilkhot Yom Tov ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:7:4 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:7:4](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:7:4) וְעַל־כֵּן אוֹמְרִים אָז קַדִּישׁ, כִּי קַדִּישׁ הוּא שֶׁבַח נִפְלָא וְנוֹרָא מְאֹד, כַּמּוּבָא, ״כִּי תָּבַר כָּל גְזִיזִין דְפַּרְזְלָא וְכוּ׳״, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר הַקָּדוֹשׁ (תרומה קכט:). כִּי הַקַּדִּישׁ נִמְשָׁךְ מִבְּחִינַת הַשִּׁיר שֶׁיִּתְעַר לֶעָתִיד, וְעַל־כֵּן מַתְחִילִין בּוֹ: ״בְּעָלְמָא דִּי בְרָא כִּרְעוּתֵיהּ״, הַיְנוּ בְּחִינַת אֱמוּנַת חִדּוּשׁ הָעוֹלָם, שֶׁאָנוּ מַאֲמִינִים שֶׁבָּרָא הָעוֹלָם כִּרְצוֹנוֹ. **Sefaria Community Translation:** Having previously linked *chiddush ha-olam* with the new song of the future (§4), and now having linked *chiddush ha-olam* with the revival of the dead, Reb Noson explains that the *yahrtzeit* Kaddish recited over the dead connotes the future song of praise that will burst forth from everyone’s lips when HaShem renews the world one final time. **And so** on the *yahrtzeit*, because it is an element of reviving the dead, **we recite Kaddish.** Kabbalah teaches that **Kaddish is a very amazing and awesome praise, which, as the holy *Zohar* states, “shatters all the shackles of iron.”**⁸⁰ II, 129b. In distinguishing the uniqueness of the Kaddish, the *Zohar* notes that its sanctity spreads in all directions, shattering bolts and shackles of iron and also the most pernicious forces of evil. **For the Kaddish is drawn from the** new **song that will burst forth in the future. Thus we begin with** the words **“in the world that He created according to His will,” meaning a dimension of *emunah* in *chiddush ha-olam***—**that we believe** HaShem **created the world as He willed,** *yesh mei-ayin*. footnotes: ⁸⁰ Zohar ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:7:5 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:7:5](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:7:5) וְיַמְלִיךְ מַלְכוּתֵיהּ, שֶׁהוּא בְּחִינַת חִדּוּשׁ הָעוֹלָם שֶׁל לֶעָתִיד, שֶׁאָז יְגַלֶּה מַלְכוּתוֹ לְעֵין כֹּל, כְּמוֹ שֶׁכָּתוּב (זכריה יד, ט): ״וְהָיָה ה׳ לְמֶלֶךְ עַל כָּל הָאָרֶץ, בַּיּוֹם הַהוּא וְכוּ׳״. **Sefaria Community Translation:** We follow this with **“May He establish His Kingdom.” This refers to the *chiddush ha-olam* of the future, when,** with the creation renewed and finally rectified, **HaShem will reveal His sovereignty for all to see, as it is written, “HaShem will be King over the entire world. On that day...”**⁸¹ prayer, which was apparently added to the daily prayers to instill *emunah* in HaShem’s sovereignty (cf. *Metzudat David* ). footnotes: ⁸¹ This verse marks the conclusion of the Aleinu ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:7:6 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:7:6](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:7:6) וְזֶהוּ ״אָמֵן יְהֵא שְמֵיהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא יִתְבָּרַךְ וְיִשְׁתַּבַּח וְכוּ׳, לְעֵלָּא מִן כָּל בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא״, שֶׁכָּל זֶה הוּא בְּחִינַת הַשִּׁיר שֶׁיִּתְעַר לֶעָתִיד הַנַּ״ל, שֶׁהוּא לְעֵלָּא מִן כָּל בִּרְכָתָא וְשִׁירָתָא וְכוּ׳. **Sefaria Community Translation:** **And this is** why we then say, **“Amen. May His Great Name be blessed forever and for all eternity. Blessed and praised … more exalted than any blessing and song, praise and consolation.” All of this corresponds to the song that will burst forth in the future, which is** likewise “more exalted than any blessing and song.” ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:7:7 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:7:7](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:7:7) וְעַל־כֵּן אוֹמְרִים הַבָּנִים הַשֶּׁבַח הַנּוֹרָא הַזֶּה בִּשְׁבִיל נֶפֶשׁ אֲבִיהֶם וְאִמָּם – לְהַעֲלוֹתָם וּלְתַקְּנָם, כִּי עִקַּר תִּקּוּנָם הוּא בִּבְחִינַת תְּחִיַּת הַמֵּתִים, חִדּוּשׁ הָעוֹלָם, שֶׁזֶּה נִתְעוֹרֵר עַל־יְדֵי שֶׁבַח הַנּוֹרָא שֶׁל הַקַּדִּישׁ, שֶׁהוּא שִׁיר הַנַּ״ל שֶׁל לֶעָתִיד, שֶׁהוּא הָאֹשֶׁר הַמְקֻוֶּה, כִּי אָז יַכִּירוּ אוֹתוֹ יִתְבָּרַךְ וְיֵדְעוּ מַה שֶּׁפָּעֲלוּ יִשְׂרָאֵל הַכְּשֵׁרִים וְהַצַּדִּיקִים בַּעֲבוֹדָתָם, אַשְׁרֵי הַמְחַכֶּה לָזֶה. **Sefaria Community Translation:** **Therefore the sons recite this awesome praise for the benefit of their father’s and mother’s souls, in order to elevate and rectify them. Their main *tikkun* is** to enable their souls to awaken with a more elevated level of *daat*, this being **an aspect of the revival of the dead/*chiddush ha-olam*, which is triggered by the awesome praise contained in the Kaddish. As the song of the future,** the Kaddish is representative of **the longed-for bliss** of the World to Come, **for at that time we will recognize HaShem and be cognizant of** everything **that the pious Jews and the *tzaddikim* have accomplished through their spiritual devotions**. **Fortunate is the one who eagerly awaits this.** Reb Noson has shown how reciting Kaddish on a *yahrtzeit* relates to the revival of the dead, the renewal of *daat*, the *gevurah* characteristic of the judgment-prayer, belief in *chiddush ha-olam*, and the new song of the future. He next shows that fasting on a *yahrtzeit* similarly effects a *tikkun*. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:8:1 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:8:1](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:8:1) וְעַל־כֵּן מִתְעַנִּין בְּיוֹם הַיָארצַייט – לְהַכְנִיע מְזוֹנָא דְּגוּפָא עַל־יְדֵי הַתַּעֲנִית, כִּי עַל־יְדֵי כָּל הַנַּ״ל זוֹכִין לְהַכְנִיעַ מְזוֹנָא דְּגוּפָא לְגַבֵּי מְזוֹנָא דְּנִשְׁמָתָא, כַּמְבֹאָר שָׁם בְּהַתּוֹרָה הַנַּ״ל, עַיֵּן שָׁם הַתּוֹרָה הַנַּ״ל מִתְּחִלָּתוֹ לְסוֹפוֹ, וְאָז תָּבִין דְּבָרֵינוּ בְּעֶזְרַת הַשֵּׁם־יִתְבָּרַךְ. **Sefaria Community Translation:** **FASTING ON A YAHRTZEIT** Reb Noson briefly relates the practice of fasting on a *yahrtzeit* to another key element in the Rebbe’s lesson: increasing the power of the soul over the body. This is a fundamental component in the revelation of *daat* and will be most evident when the world will be renewed in the future. **Therefore one refrains from food and drink on the day of the *yahrtzeit*, in order to subdue** the influence of **the body’s sustenance through the fast. For by means of all the above** *tikkunim* **we merit subduing the body’s sustenance in relation to the soul’s sustenance, as explained** in **the** Rebbe’s **lesson.**⁸² **Study well that lesson from start to finish, and then with HaShem’s help you will understand what we have discussed.** footnotes: ⁸² See §1 of the Rebbe’s lesson; also §1 and notes 29 and 30 above. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:9:1 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:9:1](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:9:1) וְעַל־כֵּן נוֹהֲגִין זֹאת בְּכָל שָׁנָה בַּיּוֹם שֶׁמֵּת בּוֹ אָבִיו אוֹ אִמּוֹ, כִּי תְּקוּפוֹת הַשָּׁנָה שֶׁמְּסַבֵּב הַשֵּׁם־יִתְבָּרַךְ וּמַקִּיף הַגַּלְגַּלִּים בְּכָל שָׁנָה הוּא בְּחִינַת תְּקוּפוֹת הַיָּמִים, כִּי כְּמוֹ שֶׁבְּכָל יוֹם יֵשׁ יוֹם וְלַיְלָה עֶרֶב וּבֹקֶר, כְּמוֹ־כֵן בִּכְלָלִיּוּת הַשָּׁנָה יֵשׁ קַיִץ וָחֹרֶף, שֶׁהֵם בִּבְחִינַת יוֹם וָלַיְלָה. כִּי בַּחֹרֶף – הַלֵּילוֹת אֲרֻכִּים, וְנֶחֱשָׁב לְגַבֵּי קַיִץ לִבְחִינַת לַיְלָה, וְהַקַּיִץ – שֶׁבּוֹ הַיָּמִים אֲרֻכִּים, הוּא בִּבְחִינַת יוֹם לְגַבֵּי הַחֹרֶף. וּכְמוֹ שֶׁכָּתוּב (תהלים עד, טז): ״לְךָ יוֹם אַף לְךָ לַיְלָה וְכוּ׳, אַתָּה הִצַּבְתָּ גְּבֻלוֹת אָרֶץ, קַיִץ וָחרֶֹף אַתָּה יְצַרְתָּם״. **Sefaria Community Translation:** **TIME CYCLES** Reb Noson explains why the *tikkun* that the son effects for his parent’s soul takes place precisely once a year. Like the diurnal cycle, the annual cycle is a recurring sequence of darkness and light, exile and redemption, symbolic of the soul’s renewal of *daat* on the *yahrtzeit*. **And so we do this year after year,** reciting the Kaddish and fasting **on the day one’s father or mother passed away. The reason** the soul requires a yearly *tikkun* **is that** *tekufot ha-shanah*, the annual **cycle**—i.e. **the year-long revolutions made by the celestial bodies at HaShem’s direction**⁸³ 34:22, which states that the festival of Sukkot is at *tekufat ha-shanah*, the cycle of the year. Rashi explains that this means at the “return” of the year, the point at which the next year begins.—**parallels *tekufot ha***‑***yamim*, the diurnal cycle**—i.e. the day-long circuit of the celestial bodies across the sky at His command.⁸⁴,” the cycles of days, appears in *I Samuel* 1:20 (albeit in a different context); see also LM II, 7:6. *Tehillim* 19:7 states regarding the daily motion of the sun, “Its origin is at one end of the heavens, and *tekufato* (its cycle or circuit) takes it to the [opposite] end.” Over the course of each day, as a result of the diurnal rotation of Earth on its axis, the sun and the stars appear to cross the sky from east to west. Thus **just as each** 24‑hour **period has a daytime and a nighttime, an evening and a morning, so too the composite of the year has a summer and a winter. These** seasons **parallel day and night. For in winter the nights are long and so, relative to summer,** the winter **is identified with night.** Correspondingly, **the summer, whose days are long, is identified with day relative to winter. This is also** the meaning of **what is written** in *Tehillim*, **“The day is Yours, the night is also Yours … You are the One Who fixed [all] the boundaries of the earth; You are the One Who created summer and winter.”** footnotes: ⁸³ Reb Noson’s view of the universe presupposes the geocentric model, and so the celestial bodies referred to here are the sun, moon, planets and stars, which annually complete their revolutions around Earth. This annual cycle is referred to in Shemot ⁸⁴ The term “tekufot ha-yamim ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:9:2 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:9:2](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:9:2) וְכָל סִבּוּב הַשָּׁנָה הוּא בִּבְחִינַת סִבּוּב הַיּוֹם וְהַלַּיְלָה עֶרֶב וָבֹקֶר, שֶׁהוּא בְּחִינַת חֶשְׁכַת הַגָּלוּת שֶׁדּוֹמֶה לְלַיְלָה, וְאוֹר הַגְּאֻלָּה שֶׁהוּא בְּחִינַת בֹּקֶר, בְּחִינַת כְּלָלִיּוּת הָעוֹלָם הַזֶּה שֶׁנִּקְרָא לַיְלָה, כְּנֶגֶד חִדּוּשׁ הָעוֹלָם שֶׁהוּא בְּחִינַת עוֹלָם הַבָּא, שֶׁהוּא בְּחִינַת אוֹר יוֹם, כַּמּוּבָן לַמַּשְׂכִּיל, שֶׁכָּל הַנַּ״ל הֵם בִּבְחִינָה אַחַת. **Sefaria Community Translation:** **Thus each annual cycle mirrors the cycle of day and night, evening and morning. As for** the diurnal cycle itself, **it represents the darkness of exile, which is comparable to night, and the light of redemption, which is comparable to morning.** The diurnal cycle also **represents the totality of this world, which is** governed by nature and so is **called “night”; in contrast to *chiddush ha-olam*, which corresponds to the World to Come,** a wondrous existence **paralleling the light of day. The intelligent person understands that all these**—day and night, summer and winter, exile and redemption, this world and the next—**are** essentially **one** and the same **concept.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:9:3 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:9:3](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:9:3) וְעַל־כֵּן כְּשֶׁמְּסַבֵּב שָׁנָה עַל נֶפֶשׁ הַמֵּת – צְרִיכִין הַבָּנִים לַעֲסֹק בְּתִקּוּנוֹ בִּגְמַר הַשָּׁנָָה, שֶׁהוּא בְּחִינַת סִבּוּב לַיְלָה וָיוֹם, שֶׁבָּהֶם נַעֲשָׂה בְּחִינַת תִּקּוּן שֶׁל חִדּוּשׁ הָעוֹלָם, שֶׁהוּא בְּחִינַת אוֹר יוֹם שֶׁבָּא אַחַר חֶשְׁכַּת לַיְלָה, עַל־יְדֵי שֶׁהִתְחַזְּקוּ בֶּאֱמוּנָה בְּכָל תֹּקֶף הַחֹשֶׁךְ שֶׁל הַלַּיְלָה, שֶׁהוּא בְּחִינַת הַגָּלוּת, בְּחִינַת הָעוֹלָם הַזֶּה, שֶׁזֶּה הַמֵּת שֶׁהָיָה בָּעוֹלָם הַזֶּה, וְעַכְשָׁיו הוּא צָרִיךְ לַעֲלוֹת לִמְקוֹמוֹ לְכָל הַבְּחִינוֹת הַנַּ״ל שֶׁהֵם בְּחִינַת אוֹר כַּנַּ״ל, וְעַל־כֵּן אָז עוֹסְקִין הַבָּנִים בְּתִקּוּנוֹ עַל־יְדֵי הַקַּדִּישׁ וְכוּ׳ וְכַנַּ״ל. **Sefaria Community Translation:** **Therefore once a period of a year cycles over the soul of the deceased, the sons must** again **apply themselves to** the soul’s ***tikkun* at the year’s completion.** **This** yearly cycle of the soul **parallels the cycle of night and day, through which a dimension of the rectification of** *emunah* in ***chiddush ha-olam* is implemented.** **This is the idea that the light of day** that shines in the morning always **appears after the darkness of night by dint of our having bolstered ourselves with *emunah* throughout the darkest darkness of the night,**⁸⁵ **which is synonymous with exile and this world. For this deceased person had been in this world** of darkness, **and now he must ascend to his station** in order **to attain all the aforementioned concepts**— clarifying the imagination, achieving *emunah* in *chiddush ha-olam*, and hearing the new song of the future—**which are comparable to light. Thus the sons engage** once again **in** the soul’s ***tikkun* by** reciting **the Kaddish, and so on.** footnotes: ⁸⁵ See §3 above. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:9:4 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:9:4](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:9:4) גַּם בְּכָל שָׁנָה וְשָׁנָה יֵשׁ רֹאשׁ־הַשָּׁנָה, שֶׁאָז עִקַּר כָּל הַתִּקּוּנִים, וְכַמְבֹאָר הֵיטֵב בְּהַתּוֹרָה הַנַּ״ל, כִּי מֵרֹאשׁ־הַשָּׁנָה נִמְשָׁכִין הַתִּקּוּנִים הַנַּ״ל עַל כָּל הַשָּׁנָה כֻּלָּהּ, וְעַל־כֵּן בְּכָל הַתְחָלַת שָׁנָה שֶׁל נֶפֶשׁ הַמֵּת, שֶׁהוּא בְּיוֹם הַיָארצַייט, צְרִיכִין לַעֲסֹק בַּתִּקּוּנִים הַנַּ״ל וְכַנַּ״ל. **Sefaria Community Translation:** Reb Noson provides another reason why the soul’s *tikkun* must be renewed each year. **Moreover, each and every year has a Rosh HaShanah,** which, **as clarified amply in the** Rebbe’s **lesson, is the main time for all the *tikkunim*,**⁸⁶ implemented on Rosh HaShanah through the prayer of *din*—namely the extraction of the life-force of the *Sitra Achra*, revealing *daat*, *chiddush ha-olam*, etc. **since these rectificationsextend from Rosh HaShanah across the entire year. Therefore at each beginning of the year for the soul of the deceased**—**on the day of the *yahrtzeit*,** which is *its* Rosh HaShanah—the sons **must devote themselves to** the soul’s rectification, and by doing so renew **the above *tikkunim*** for yet another year. footnotes: ⁸⁶ See §11 there, where Rebbe Nachman discusses the tikkunim ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:10:1 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:10:1](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:10:1) כִּי עַל הַבָּנִים חָל הַתִּקּוּן, כִּי עִקַּר הוּא הַדַּעַת דִּקְדֻשָּׁה שֶׁצְּרִיכִין לְתַקְּנוֹ עַל־יְדֵי בְּחִינָה הַנַּ״ל. וְהַדַּעַת הוּא בְּחִינַת רַחֲמָנוּת שֶׁנִּמְשַׁךְ מֵאָב לְבֵן, כְּמוֹ שֶׁמְבאָֹר שָׁם עַל מַאֲמָר רַבּוֹתֵינוּ זַ״ל (בראשית רבה נד, ב): ״עַד כָּאן רַחֲמֵי הָאָב עַל הַבֵּן״. וְזֶהוּ (ישעיה לח, יט): ״אָב לְבָנִים יוֹדִיעַ אֶל אֲמִתֶּךָ״, כִּי הַדַּעַת וְהָרַחֲמָנוּת הֵם בְּחִינָה אַחַת כַּנַּ״ל. **Sefaria Community Translation:** **THE CHAIN OF DAAT** Reb Noson next shows why the revelation of *daat*—the pivotal feature of the *yahrtzeit*— devolves specifically upon the son of the deceased. **Now,** responsibility for implementing **the *tikkun*** of a parent’s soul **falls** specifically **upon the sons. The reason is that the main objective is the** *tikkun* of **holy *daat*, which must be rectified by means of the abovementioned method. *Daat* is identified with compassion,**⁸⁷ with compassion. particularly the compassion **that extends from father to son, as explained in the Rebbe’s lesson in regard to Chazal’s statement: “Thus is the extent of a father’s compassion for a son.”**⁸⁸ 54:2. In §2 of his lesson Rebbe Nachman cites this Midrash regarding Avimelekh’s request of Avraham, “Swear to me here by HaShem that you will not deal falsely with me or my children or my grandchildren” (*Bereishit* 21:23). The Midrash teaches that this indicates the extent of paternal compassion that a man feels; it does not reach beyond three generations. See Rashi, loc. cit. will make known) and ,יודיע) **And this is** the meaning of **“Fathers *yodee’a* Your truth to their sons,”**⁸⁹ knowledge) come from the same root. Reb ,דעת) *DaAt* Noson reads this verse as teaching that a father passes his *daat* on to his son. **for *daat* and compassion are a single concept,** so that instilling in them one instills in them the other. footnotes: ⁸⁷ See above, §1 and note 7, linking daat ⁸⁸ Bereishit Rabbah ⁸⁹ The words yoDee’A ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:10:2 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:10:2](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:10:2) וְעַל־כֵּן הַבֵּן דַּיְקָא עוֹסֵק בְּתִקּוּן אֲבוֹתָיו, כִּי הוּא צָרִיךְ לְתַקֵּן הַדַּעַת הַנִּמְשָׁךְ מֵאָב לַבֵּן שֶׁמִּשָּׁם נוֹלָד, שֶׁהַכֹּל נִתַּקֵּן עַל־יְדֵי בְּחִינָה הַנַּ״ל, שֶׁעַל־יְדֵי־זֶה זוֹכִין לְהַנִּגּוּן וְהַשִּׁיר שֶׁל חִדּוּשׁ הָעוֹלָם, שֶׁהוּא עִקַּר הַתִּקּוּן, שֶׁבִּשְׁבִיל זֶה בָּא הָאָדָם לָעוֹלָם. **Sefaria Community Translation:** **Therefore the son is specifically the one who carries out the *tikkun* for his** late **father, because he needs to rectify the *daat* that extends from father to son, for from** that *daat* in his father’s mind **he originated.**⁹⁰ #18, p. 35a; *Shaarei Orah, Shaar HaShemini*; *Shnei Luchot HaBrit, Toldot Adam: Beit HaShem*. In LM II, 7:8, Rebbe Nachman similarly teaches, “The son extends entirely from the father’s mind and so merits his father’s perceptions precisely.” **Everything is rectified by** revelation of **this** *daat* through the prayer of *din*, **by which we merit the melody and the song of *chiddush ha-olam*** of the future. **This is the** soul’s **most important *tikkun*, because this is the purpose for which man comes into the world:** to know HaShem as He will be revealed in the future world. footnotes: ⁹⁰ Tikkuney Zohar ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:10:3 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:10:3](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:10:3) וּבִשְׁבִיל זֶה עִקַּר הַחִיּוּב וְהַמִּצְוָה לְהַשְׁאִיר בָּנִים אַחֲרָיו, הַכֹּל בִּשְׁבִיל תִּקּוּן הַדַּעַת הַנַּ״ל, שֶׁהוּא תִּקּוּן הָאֱמוּנָה שֶׁמִּתְבָּרֶרֶת מִדּוֹר לְדוֹר, בִּבְחִינַת (תהלים ק, ה): ״וְעַד דֹּר וָדֹר אֱמוּנָתוֹ״, בְּחִינַת (שם קמה, ד): ״דּוֹר לְדוֹר יְשַׁבַּח מַעֲשֶׂיךָ וְכוּ׳״, בְּחִינַת (שם קיט, צ): ״לְדֹר וָדֹר אֱמוּנָתֶךָ כּוֹנַנְתָּ אֶרֶץ״, שֶׁעִקַּר קִיּוּם הָעוֹלָם מִדּוֹר לְדוֹר, בְּחִינַת ״כּוֹנַנְתָּ אֶרֶץ וַתַּעֲמֹד״, הוּא רַק בִּשְׁבִיל בֵּרוּר הָאֱמוּנָה שֶׁמִּתְבָּרֶרֶת מִדּוֹר לְדוֹר, בְּחִינַת ״לְדוֹר וָדוֹר אֱמוּנָתֶךָ״ וְכַנַּ״ל. **Sefaria Community Translation:** In light of the above, Reb Noson explains why there is a mitzvah for a person to leave behind sons in the world after his death. **And so it is with the aim of** knowing HaShem that man’s **primary obligation and mitzvah is to** ensure that he **leaves behind sons. This is entirely for the sake of a *tikkun* of *daat*, namely a *tikkun* of *emunah*, which becomes ever more refined with each succeeding generation.** This idea appears again and again in the verses of *Tehillim*, **as in “His *emunah* is from generation to generation,” “One generation will praise Your works to the next,”** and **“Your *emunah* is from generation to generation. You established the earth …”** The end of this last verse explains its beginning, **in that the** continued **existence of the world from generation to generation**—**as expressed in “You established the earth and it endures”**— **is for the sole purpose of refining *emunah*. It becomes** increasingly **refined from one generation to the next,** from father to son, **as in “Your *emunah* is from generation to generation.”** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:10:4 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:10:4](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:10:4) בָּרוּךְ ה׳ לְעוֹלָם אָמֵן וְאָמֵן. **Sefaria Community Translation:** **“Blessed is HaShem forever; amen and amen.”**⁹¹ (89:53) to signal the end of a discourse. Apparently, he was intending that here as well, but then decided, perhaps at a later date, to add the following insights on the topic of rectifying *daat*. footnotes: ⁹¹ Reb Noson most often cites this verse from Tehillim ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:11:1 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:11:1](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:11:1) וְזֶהוּ מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה (ברכות טו.): ״כָּל הַנִּפְנֶה, וְנוֹטֵל יָדָיו, וּמַנִּיחַ תְּפִלִּין, וְקוֹרֵא קְרִיאַת שְׁמַע, וּמִתְפַּלֵּל, כְּאִלּוּ קִבֵּל עוֹל מַלְכוּת שָׁמַיִם שְׁלֵמָה״. **Sefaria Community Translation:** **THE MORNING’S PROTOCOL** Reb Noson returns to the main topic of the law cited from the *Shulchan Arukh*: arising from sleep in the morning. After clarifying the order of going to sleep and the nighttime devotions, he now addresses the morning activities and their connection to the themes of the Rebbe’s lesson. **This** *tikkun* of *daat* each morning relates to **what Chazal teach, that** upon rising in the morning, **“whoever relieves himself and washes his hands, dons *tefillin*, and** then **recites the Kriat Shema and prays** the Shemoneh Esrei—**it is as if he has wholeheartedly accepted the yoke of the sovereignty of Heaven.”** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:11:2 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:11:2](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:11:2) הַנִּפְנֶה – וְדוֹחֶה הַמּוֹתָרוֹת, זֶה בְּחִינַת הַכְנָעַת וּבִטּוּל מְזוֹנָא דְּגוּפָא, שֶׁמִּשָּׁם כָּל הַמּוֹתָרוֹת. **Sefaria Community Translation:** **“Relieves himself.” This refers to expelling the excesses** that are the body’s waste matter. In the context of our discourse, **this is the idea of subjugating and eliminating the body’s sustenance,**⁹² the waste component of food whose negative spiritual effect **is the root of all excesses.**⁹³, that the waste matter from food derives from the *kelipot* and evil that have become intermixed with the good in creation. Thus the first thing we do in the morning to reveal *daat* is eliminate this superfluous sustenance, so that what remains as nourishment is only the spiritual component of the food, the soul’s sustenance. footnotes: ⁹² See §1 above and notes 29 and 30. ⁹³ See Shaar HaMitzvot, Parashat Eikev ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:11:3 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:11:3](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:11:3) וְנוֹטֵל יָדָיו – זֶה בְּחִינַת נְטִילַת יָדַיִם הַנַּ״ל עַל־יְדֵי מֵימֵי הַדַּעַת. **Sefaria Community Translation:** **“And washes his hands.” This refers to the ritual washing of the hands discussed above.** We wash the hands, which signify the power of faith and the performance of *mitzvot*, in order to purify them **by means of the waters of *daat*.**⁹⁴ footnotes: ⁹⁴ Reb Noson earlier explained the deeper reason for the ritual washing of the hands when arising from sleep; see §6 and note 69 above. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:11:4 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:11:4](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:11:4) וּמַנִּיחַ תְּפִלִּין – זֶה בְּחִינַת דַּעַת וּמֹחִין שֶׁזּוֹכִין עַכְשָׁיו עַל־יְדֵי הַצַּדִּיק הַנַּ״ל, שֶׁהוֹצִיא הַדַּעַת מֵהַסִּטְרָא אַחֲרָא וְכוּ׳ כַּנַּ״ל. **Sefaria Community Translation:** **“Dons *tefillin*.”** In Kabbalah the *tefillin* symbolize the *mochin*.⁹⁵ 5. Thus “dons *tefillin*” **alludes to the *daat* and *mochin* that we now merit through the *tzaddik* who,** by praying a prayer of *din* and carrying out the other nighttime rectifications, **has extracted the *daat* from** the grip of **the *Sitra Achra*.**⁹⁶ footnotes: ⁹⁵ Shaar HaKavanot, Drush Tefillin ⁹⁶ See §1 and §2 above. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:11:5 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:11:5](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:11:5) וְקוֹרֵא קְרִיאַת־שְׁמַע – זֶה בְּחִינַת תִּקּוּן הָאֱמוּנָה שֶׁנַּעֲשָׂה עַל־יְדֵי־זֶה כַּנַּ״ל. **Sefaria Community Translation:** **“And recites the Kriat Shema*.*” This equates with the rectification of *emunah*** in *chiddush ha-olam* **made by this** revelation of *daat*, **as explained above.**⁹⁷ footnotes: ⁹⁷ See §1 above. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:11:6 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:11:6](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:11:6) וּמִתְפַּלֵּל – כִּי עַכְשָׁיו הוּא תִּקּוּן הַתְּפִלָּה בִּשְׁלֵמוּת, כִּי אַחַר־כָּךְ, אַחַר שֶׁהֻכְרַח לְהִתְפַּלֵּל בִבְחִינַת דִּין, כְּדֵי לְהוֹצִיא הַדַּעַת מֵהַסִּטְרָא אַחֲרָא כַּנַּ״ל, אַחַר־כָּךְ מְתַקֵּן תִּקּוּן הַתְּפִלָּה כְּתִקּוּנוֹ, שֶׁהוּא בְּחִינַת רַחֲמִים וְדַעַת, שֶׁזֶּה עִקַּר תִּקּוּן הַתְּפִלָּה כַּנַּ״ל. **Sefaria Community Translation:** **“And prays.” Now** that *daat* has been revealed and faith in *chiddush ha-olam* has been rectified, the time has come for **the complete *tikkun* of prayer. For afterwards**— meaning **after it has become necessary to pray** a prayer of ***din* in order to extract the *daat* from the *Sitra Achra***—***then* one can effect to perfection the *tikkun* of prayer.** For prayer **corresponds to compassion and *daat*, which,** when revealed, **constitute the primary rectification of prayer.**⁹⁸ 20b. footnotes: ⁹⁸ See note 9 above; also Berakhot ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:11:7 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:11:7](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:11:7) כִּי עִקַּר הַתְּפִלָּה לְהַמְשִׁיךְ חֲסָדִים, לְעוֹרֵר בְּחִינַת חִדּוּשׁ הָעוֹלָם, בְּחִינַת ״עוֹלָם חֶסֶד יִבָּנֶה״ (תהלים פט, ג), לְעוֹרֵר הַשִּׁיר שֶׁל חֶסֶד שֶׁיִּתְעַר אָז, שֶׁזֶּהוּ בְּחִינַת רִבּוּי הַשִּׁירוֹת וְתִשְׁבָּחוֹת שֶׁאוֹמְרִים בִּשְׁעַת הַתְּפִלָּה וְכַנַּ״ל. **Sefaria Community Translation:** **For the essence of prayer is to draw** into the world **elements of *chesed*,**⁹⁹ (see above, p. 96, note 52). *Kehillat Yaakov* (*Erekh: Hashkeim*) states that the essence of prayer is to draw down *chasadim.* He brings in this regard Chazal’s teaching that likens the prayers of the *tzaddikim* to a pitchfork. Just as a pitchfork turns over the grain on a threshing floor, so too the prayers of the *tzaddikim* overturn the attribute of *din*, judgment, so that it is replaced by the attribute of *rachamim*, compassion (*Sukkah* 14a). through which **to arouse** belief in the future **renewal of the world**, **as indicated in “The *olam* will be built with *chesed*.”**¹⁰⁰: “To relate Your *chesed* in the morning, your *emunah* in the nights” and “They are renewed in the mornings; your *emunah* is great.” See note 22 above. In LM II, 4:3, Rebbe Nachman cites the kabbalistic teaching that an arousal from above must be precipitated by an arousal from below, and asks: How then did HaShem create the entire world *yesh meiayin*, when nothing existed through which to effect an arousal from below, nothing to awaken His will to create? He answers that the Act of Creation was catalyzed solely by HaShem’s *chesed*. This, the Rebbe explains, is the deeper meaning of “The world will be built [alternatively: ‘is continually being built anew’] with *chesed*”—that is, as an expression of His lovingkindness*,* without any arousal from below. Prayer also functions **to arouse the song of *chesed* that will burst forth at that** future **time, which is itself** a more perfect version of **the many songs and praises that we** currently **recite when praying.**¹⁰¹ footnotes: ⁹⁹ These are the chasadim ¹⁰⁰ In §9 of his lesson Rebbe Nachman cites this verse in connection with both verses that speak of chiddush ha-olam ¹⁰¹ See §4 above. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:11:8 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:11:8](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:11:8) וַאֲזַי הוּא מְקַבֵּל עוֹל מַלְכוּת שָׁמַיִם שְׁלֵמָה בְּוַדַּאי, כִּי עַל־יְדֵי שֶׁמַּמְשִׁיךְ בְּחִינַת הַתִּקּוּן שֶׁל חִדּוּשׁ הָעוֹלָם כַּנַּ״ל, עַל־יְדֵי־זֶה מִתְגַּלֶּה מַלְכוּתוֹ וּמֶמְשַׁלְתּוֹ וְכוּ׳ בִּשְׁלֵמוּת. כִּי עִקַּר הִתְגַּלּוּת מַלְכוּתוֹ יִתְבָּרַךְ יִהְיֶה אָז, כְּמוֹ שֶׁכָּתוּב (זכריה יד, ט): ״וְהָיָה ה׳ לְמֶלֶךְ עַל כָּל הָאָרֶץ בַּיּוֹם הַהוּא וְכוּ׳״, וּכְתִיב (תהלים צז, א): ״ה׳ מָלָךְ תָּגֵל הָאָרֶץ״; (שמות טו, יח): ״ה׳ יִמְלֹךְ לְעֹלָם וָעֶד״, וְכֵן הַרְבֵּה, שֶׁנֶּאֱמַר עַל הִתְגַּלּוּת מַלְכוּתוֹ לֶעָתִיד, וּמִשָּׁם אָנוּ מַמְשִׁיכִין קַבָּלַת עוֹל מַלְכוּת שָׁמַיִם שְׁלֵמָה עַתָּה כְּפִי עֲבוֹדָתֵנוּ, שֶׁהַכֹּל בִּשְׁבִיל זֶה לְהַמְשִׁיךְ עָלֵינוּ קְדֻשַּׁת חִדּוּשׁ הָעוֹלָם בְּזֶה הָעוֹלָם הַמַּעֲשֶׂה דַּיְקָא, שֶׁעַל־יְדֵי־זֶה יִזְכֶּה כָּל אֶחָד כְּפִי חֶלְקוֹ לְהַשִּׁיר וְכוּ׳ שֶׁל חִדּוּשׁ הָעוֹלָם, שֶׁהוּא חֶלְקוֹ לָעוֹלָם הַבָּא. **Sefaria Community Translation:** **And then,** having completed the morning devotions and prayed, **one certainly accepts the yoke of the sovereignty of Heaven wholeheartedly. For by drawing down the *tikkun* of *chiddush ha-olam*** of the future, **HaShem’s sovereignty and dominion are fully revealed, since the main revelation of His sovereignty will be at that** future **time, as it is written, “HaShem will be King over the entire world. On that day…”**¹⁰² **and “When HaShem will reign, the world will rejoice”**¹⁰³, that it refers to HaShem’s reign in the future. and **“HaShem will reign for all time.” There are many** verses **in this vein that speak of the future revelation of HaShem’s sovereignty.** Even so, **now** too **we draw from** that future revelation **a complete acceptance of the yoke of the sovereignty of Heaven, in accordance with our spiritual devotions** in this world. **This is the purpose of all** our devotions: **to draw upon ourselves the holiness of *chiddush ha-olam* specifically in this world of action. Through this, each person, according to his portion** earned by his devotions, **will merit** hearing **the song** and melody **of *chiddush ha-olam*, this being his portion** and reward **in the World to Come.** footnotes: ¹⁰² See §9 and note 81 above. ¹⁰³ Translation of this verse follows Rashi and Metzudat David ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:12:1 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:12:1](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:12:1) וְעַל־כֵּן הָיָה עִקַּר יְצִיאַת מִצְרַיִם בַּחֲצוֹת, כְּמוֹ שֶׁכָּתוּב שָׁם (שמות יא, ד): ״כַּחֲצֹת הַלַּיְלָה אֲנִי יוֹצֵא בְּתוֹךְ מִצְרָיִם״. כִּי עִקַּר יְצִיאַת מִצְרַיִם הָיָה עַל־יְדֵי מַטֵּה מֹשֶׁה וְאַהֲרֹן, שֶׁהֵם בְּחִינַת תְּפִלָּה־בִּבְחִינַת־דִּין, בְּחִינַת (שם ז, ט): ״וְהַשְׁלֵךְ לִפְנֵי פַּרְעֹה יְהִי לְתַנִּין וְכוּ׳״, כַּנַּ״ל, עַל־כֵּן הָיָה עִקַּר יְצִיאַת מִצְרַיִם בַּחֲצוֹת הַלַּיְלָה, כִּי אָז מִתְעוֹרֵר כֹּחַ הַתְּפִלָּה־בִּבְחִינַת־דִּין, כַּנַּ״ל. **Sefaria Community Translation:** **WAKING REDEMPTION** Earlier Reb Noson explained that the light of redemption is drawn in the morning through the devotion of *chatzot*, the midnight prayer. In this vein, he explains why the redemption from Egypt occurred specifically at midnight. **And because** the *tikkun* of *daat* begins each time at midnight, **the main Exodus from Egypt occurred at midnight, as it is written, “Around midnight, I will go out into the midst of Egypt.”**¹⁰⁴ 33:3), this verse states that at midnight HaShem delivered the final plague, striking dead every firstborn in Egypt, thus effectively commencing the Exodus (see also *Devarim* 16:1 and *Berakhot* 9a). **The Exodus from Egypt was** achieved **mainly via the staff of Moshe and Aharon,** which represents **the** *tzaddik’s* **judgment-prayer.** This is **alluded to in** the words **“cast it down before Pharaoh. It will become a snake.”** The “staff,” signifying the prayer of *din*, sticks inside the throat of “Pharaoh,” the *Sitra Achra*, until all the swallowed holiness is redeemed.¹⁰⁵ **Thus the main Exodus from Egypt occurred at midnight, when the power of the prayer of *din* is awakened.**¹⁰⁶ In light of all that he has explained, Reb Noson expounds Chazal’s teaching that Moshe was unable to determine the exact moment of midnight, whereas David could. footnotes: ¹⁰⁴ Although the Jews departed from Egypt in the daytime (see Bamidbar ¹⁰⁵ See §1 and note 12 above. ¹⁰⁶ Reb Noson discussed this in §2 above. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:12:2 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:12:2](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:12:2) וְזֶה שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ״ל (ברכות ג:): מִכְדֵי, מֹשֶׁה לֹא יָדַע חֲצוֹת אֵימַת, דָּוִד הֵיכֵי יָדַע? אֶלָּא דָּוִד סִימָנָא הַוֵי לֵיהּ, כִּי כִּנּוֹר הָיָה תָּלוּי לְמַעְלָה מִמִּטָּתוֹ שֶׁל דָּוִד וְכוּ׳. **Sefaria Community Translation:** **And this** relates to **what Chazal taught** regarding midnight, that **since Moshe did not know when it was** exactly **midnight, how could David** possibly **know**? **But David had a sign, because a harp hung over David’s bed.** The moment midnight arrived, the north wind would cause the harp to play, rousing David from sleep. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:12:3 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:12:3](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:12:3) כִּי בִּימֵי מֹשֶׁה עֲדַיִן לֹא נִשְׁלַם בִּשְׁלֵמוּת הַתִּקּוּן שֶׁל הַתְּפִלָּה־בִּבְחִינַת־דִּין הַנַּ״ל, וְעַל־כֵּן הָיָה עֲדַיִן אַחֲרֶיהָ גָּלוּת, וְעַל־כֵּן לֹא הָיָה יוֹדֵעַ עֲדַיִן לְכַוֵּן הֵיטֵב בְּחִינַת חֲצוֹת אֵימַת, שֶׁנִּמְשַׁךְ מֵהַתְּפִלָּה הַנַּ״ל כַּנַּ״ל. **Sefaria Community Translation:** The explanation is **that in Moshe’s time, the rectification implemented by the prayer of *din*,** extracting holy *daat* from the *Sitra Achra*, **had yet to be fully realized. Consequently,** the redemption from Egypt **was destined to be followed by exile,** as the *Sitra Achra* was still in control. **This is the reason** Moshe **did not yet know how to accurately determine the time of midnight, since** the power of *chatzot* **derives from the** judgment-**prayer** that defeats the *Sitra Achra* and so elicits the revelation of *daat*. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:12:4 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:12:4](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:12:4) אֲבָל דָּוִד הוּא מָשִׁיחַ, שֶׁהוּא יִזְכֶּה לְזֹאת הַתְּפִלָּה בְּתַכְלִית הַשְּׁלֵמוּת, שֶׁעַל־יְדֵי־זֶה תִּהְיֶה הַגְּאֻלָּה שְׁלֵמָה שֶׁאֵין אַחֲרֶיהָ גָּלוּת. **Sefaria Community Translation:** The soul of **David, on the other hand, is** the soul of **Mashiach,** the one who redeems from exile. **He will merit** executing **this prayer of *din* with absolute perfection** and so redeem all holiness from the *Sitra Achra*. **Through this the redemption will be complete, followed by no further exile.** ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:12:5 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:12:5](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:12:5) שֶׁזֶּהוּ בְּחִינַת (תהלים מה, ד): ״חֲגוֹר חַרְבְּךָ עַל יָרֵךְ גִבּוֹר וְכוּ׳״, עַד ״עַמִּים תַּחְתֶּיךָ יִפְּלוּ בְּלֵב אוֹיְבֵי הַמֶּלֶךְ״. וְכֵן הַפָּסוּק (שם קי, ב): ״מַטֵה עֻזְּךָ יִשְׁלַח ה׳ מִצִּיּוֹן וְכוּ׳״, שֶׁמֵּבִיא שָׁם בְּהַתּוֹרָה הַנַּ״ל לְעִנְיַן הַתְּפִלָּה הַנַּ״ל, נֶאֱמַר עִקָּרוֹ עַל דָּוִד מָשִׁיחַ, שֶׁעָלָיו נֶאֱמַר (שם קי, א): ״נְאֻם ה׳ לַאדֹנִי שֵׁב לִימִינִי עַד אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ, מַטֵּה עֻזְּךָ וְכוּ׳״, כִּי הוּא יִגְמֹר הַגְּאֻלָּה בִּשְׁלֵמוּת, כִּי הוּא יוֹשֵב לִימִין הַשֵּׁם־יִתְבָּרַךְ, עַד יָשִׁית אוֹיְבָיו הֲדוֹם לְרַגְלָיו וְכוּ׳. **Sefaria Community Translation:** **This** final redemption brought about through the might of Mashiach **is referenced in “O mighty warrior, gird your sword upon your thigh,”** alluding to the sword of prayer,¹⁰⁸ **until** such time that **“nations fall beneath you, [and your arrows pierce] the hearts of the king’s enemies.” In a similar vein, the verse “HaShem will dispatch from Tzion the staff of your strength,” which is cited in the** Rebbe’s **lesson in regard to prayer,**¹⁰⁹ that the master lit. ,בקרב) of strength prays in order to rule *be-kerev* “inside”) the *Sitra Achra* and flush all holiness “out of its innards” (see note 12 above). **was said mainly about David-Mashiach. He is** also **the subject of** the preceding verse, **“The word of HaShem to my master: ‘Sit at My right, until I make your enemies your footstool’… the staff of your strength…”** Mashiach **will fully complete the redemption, for he sits at HaShem’s “right,”**¹¹⁰ 18 (s.v. *davar acher shifkhi*) states that in the future HaShem will reward David for his virtuous deeds by seating him to the right of the Shekhinah. the side of *chesed*,¹¹¹ ancient], and so alludes to ,קדום] similar to *KaDuM* HaShem, the Holy Ancient One.) When facing east, south is on one’s right and north on one’s left (see also Rashi on *Bamidbar* 34:15). In Kabbalah, the right side is emblematic of Chesed and the qualities of kindness, while the left side is emblematic of Gevurah and judgment (see Charts, p. 252)., ¹¹² can be understood as relating to the verse Reb Noson cited in §4 above regarding the song of the future: “Sing to HaShem a new song, for He has performed wonders; His [people’s] salvation He wrought by His right hand”—signifying Divine *chesed*. **until He makes his enemies his footstool.** footnotes: ¹⁰⁸ See LM I, 2:1. ¹⁰⁹ In §3 there, Rebbe Nachman teaches that the staff of strength is the prayer of din ¹¹⁰ Tanna d’Bei Eliyahu Rabbah ¹¹¹ Paradigmatically, man faces eastward, towards east] is ,קדם] HaShem. (The Hebrew word KeDeM ¹¹² This reference to salvation coming from the “right”/chesed ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:12:6 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:12:6](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:12:6) וְעַל־כֵּן דָּוִד הִשִּׂיג זְמַן חֲצוֹת שֶׁהוּא מִתְעוֹרֵר עַל־יְדֵי הַתְּפִלָּה הַנַּ״ל, כַּנַּ״ל. **Sefaria Community Translation:** **Consequently, David** was able to **apprehend** that which Moshe could not—namely **the** precise **time of midnight, since** the power of midnight **is aroused through** the *tikkun* brought about by **the** judgment-**prayer,** a *tikkun* David-Mashiach can implement. ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:12:7 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:12:7](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:12:7) וְזֶהוּ בְּעַצְמוֹ מַה שֶׁאָמְרוּ שָׁם: ״דָּוִד כִּנּוֹר הָיָה תָּלוּי לְמַעְלָה מִמִּטָּתוֹ, וְכֵיוָן שֶׁהִגִּיעַ חֲצוֹת לַיְלָה רוּחַ צְפוֹנִית מְנַשֶּׁבֶת בּוֹ וְהָיָה מְנַגֵּן מֵאֵלָיו״, הַיְנוּ בְּחִינַת הַנִּגּוּן הַנִּפְלָא הַמְבֹאָר שָׁם, שֶׁהוּא נִמְשַׁךְ עַל־יְדֵי הַתְּפִלָּה הַנַּ״ל כְּמוֹ שֶׁכָּתוּב שָׁם. וְעַל־כֵּן הוּא מִתְעוֹרֵר עַל־יְדֵי רוּחַ צְפוֹנִית דַּיְקָא, שֶׁהוּא בְּחִינַת גְּבוּרוֹת, בְּחִינַת הַתְּפִלָּה־בִּבְחִינַת־דִּין הַנַּ״ל. **Sefaria Community Translation:** **And this is itself** the meaning of **what** Chazal **say there: “David had a harp hung over his bed. The moment midnight arrived, the north wind would blow upon it and the harp would play of itself.” This refers to the wondrous melody** of the future, **which, as clarified above, is drawn through the aforementioned prayer** of *din*.¹¹³ through the *tzaddik’s* judgment-prayer, by which we merit the melody and song of *chiddush ha-olam* of the future. **This is why** the song of the future **is aroused specifically by means of the north wind, a manifestation of *gevurot*,** which are **characteristic of the prayer of *din*.**¹¹⁴, song and music, which are identified with the Leviim (see above, p. 44 and note 54), are also conceptually associated with judgment and a prayer of *din*. footnotes: ¹¹³ See §10 above, where Reb Noson teaches that everything is rectified by the revelation of daat ¹¹⁴ See note 109 above. Like the north wind and gevurot ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:12:8 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:12:8](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:12:8) וּמִשָּׁם הָיָה יוֹדֵעַ דָּוִד חֲצוֹת אֵימַת, כִּי עִקַּר בְּחִינַת חֲצוֹת, שֶׁהוּא בְּחִינַת הִתְעוֹרְרוּת הַשֵּׁנָה, שֶׁהִיא בְּחִינַת הַגְּאֻלָּה, כִּי הַגָּלוּת נִקְרָא שֵׁנָה, חֶשְׁכַּת לַיְלָה, וְהַגְּאֻלָּה נִקְרָא הִתְעוֹרְרוּת הַשֵּׁנָה, כְּמוֹ שֶׁכָּתוּב (שם עח, סה): ״וַיִּקַץ כְּיָשֵׁן ה׳״. **Sefaria Community Translation:** **And from** the melody played by the north wind, **David knew when it was midnight. For the quintessential aspect of midnight is the awakening from sleep,** which, as the *tikkun* of *daat*, **corresponds to the** final **redemption,** when everyone will know HaShem as He will be revealed in the future. **For the exile is termed “sleep,” “the darkness of night,”**¹¹⁵ **whereas the redemption is called “waking from sleep,” as it is written, “Then God awoke like one who had been asleep.”**¹¹⁶ and Rashi, loc. cit.). footnotes: ¹¹⁵ See §9 above. ¹¹⁶ This verse recounts the beginning of HaShem’s redemption of the Jewish people from the Pelishtim (Targum ###### Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:12:9 [Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:12:9](https://torahapp.org/share/book/Likutei%20Halakhot/s/Orach%20Chaim,_Laws%20of%20Morning%20Conduct/r/5:12:9) כָּל זֶה נִמְשָׁךְ עַל־יְדֵי הַתְּפִלָּה־בִּבְחִינַת־דִּין הַנַּ״ל, שֶׁזֶּה הַכֹּחַ מִתְעוֹרֵר בַּחֲצוֹת לַיְלָה כַּנַּ״ל, שֶׁמִּשָּׁם מִתְעוֹרֵר קוֹל הַנִּגּוּן הַנַּ״ל בַּכִּנּוֹר שֶׁל דָּוִד, עַל־יְדֵי רוּחַ צְפוֹנִית דַּיְקָא, וְעַל־כֵּן עַל־יְדֵי־זֶה דַּוְקָא הָיָה יוֹדֵעַ חֲצוֹת אֵימַת, וְהָיָה קָם וְעוֹסֵק בַּתּוֹרָה, כִּי הַכֹּל בְּחִינָה אַחַת כַּנַּ״ל. **Sefaria Community Translation:** **All this**—the power to wake up from sleep and the power to arouse redemption—**is drawn** into the world **by means of the prayer of *din*, namely the power awakened at midnight. From there the voice of the melody** of the future **is aroused** to play **on David’s harp, explicitly through** the *gevurot* of **the north wind. Therefore it was through this** melody **in particular that** David **knew when it was midnight. He would get up** then **and study Torah, since** rising at midnight, reciting Tikkun Chatzot, and studying Torah **are** essentially **one** and the same **concept.**¹¹⁷ footnotes: ¹¹⁷ See §3 above.