השכמת הבוקר ג

Based on the Torah-teaching "Mishra disakina," etc. (Likutay Moharan I, 30) — see there the entire Torah-teaching. 1

And all this takes place each morning, when at Shacharis the ayeles hashachar ascends — which is the aspect of the ascent of the morning pillar [amud hashachar] — which is the aspect of Malchus — chochmah tata'ah mentioned above — which is called shachar. For it constricts the sight, so that all the perceptions of G-dliness come through it. And therefore, one must muster great strength to rise early in the morning in order to engage in Torah and avodah — in order that he should magnify, elevate, and awaken the shachar mentioned above — the aspect of chochmah tata'ah mentioned above — in the aspect of: "Awake, my glory… I shall awaken the dawn" (Psalms 57:9) — in order that one should merit the aspect of the hasagas Elokus, to recognize Him yisbarach — for which we were created. For every person is compelled to arrive at this, for only for this purpose did he come into the world. And all the worlds were created only for this: "so that they should know Me." 4

And this is the meaning of the verse: "I have set Hashem before me always" (Psalms 16:8) — that is, the perceptions of G-dliness, as above. "For He is at my right hand; I shall not be moved" — for the essential building of the Malchus — chochmah tata'ah mentioned above — is through the aspect of yamin [the right], which is chesed, as is written there. For through chesed, one cuts her away from the four kingdoms and elevates her to the light of the Face that is in the Three Festivals — which is the aspect of the joy of the heart through the mitzvos one performs throughout the year, etc. — see there. And this is: "For He is at my right hand; I shall not be moved" — that is, through the aspect of yamin, which is chesed — through this, "I shall not be moved": I will not be moved and my intellect will not fall to them, G-d forbid, to the aspect of chochmos chitzoniyos, G-d forbid. Rather, I will merit to elevate my intellect until I merit through it the perceptions of G-dliness — which is the aspect of "I have set Hashem before me always," as above. 6

And this is the aspect of kimas chatzos — that one must muster great strength to rise at midnight, to mourn greatly over the destruction of the Beis HaMikdash. And through this is the essential ascent of the Malchus from the external forces and kelipos mentioned above, as is known from the kavanos. For when one mourns over the destruction of the Beis HaMikdash, it is as if he engages in its building — for whoever mourns, etc., merits to see its joy (Ta'anis 30b). And through this, one draws upon himself the holiness of the Beis HaMikdash, where the essential light of the Face is — which is drawn during the Three Festivals, when one was required to ascend to the Beis HaMikdash to see the Face of Hashem, in order to receive the light of the Face — as is written there in the Torah-teaching mentioned above. It emerges that the essential light of the Face is in the Beis HaMikdash. And therefore, one must rise at chatzos and mourn greatly over the destruction of the Beis HaMikdash — and through this, one will merit, according to his level, to see its joy and to draw upon himself from there a life-force from the light of the Face that illuminates there — to vivify the aspect of the Malchus, the aspect of chochmah tata'ah, in order to merit the perceptions of G-dliness, as above. 10

And therefore, one must cry bitterly and cry out greatly at chatzos over the destruction of the Beis HaMikdash, etc. — in order to join oneself with the Shechinah and with all who are distressed over her suffering — for it is impossible to bear the sound of the wailing and the crying that is there when the Malchus falls among them, as is written there in the Torah-teaching mentioned above: "And who can bear the sound of the cry," etc. — see there. And the essential crying — one must cry out most of all over the passing of the true tzadikim who labored to implant within us the perception of G-dliness — and we have been left orphans with no father. For one must seek and search greatly for such a true tzadik, as above. Therefore, one must weep and cry out exceedingly before Hashem yisbarach — over this especially — that He should have compassion and mercy upon us and restore our crown to its former [glory], that He should return and send us speedily true tzadikim who will endeavor for our rectification and illuminate within us the perceptions of G-dliness, to bring us to the good tachlis [purpose] for which we were created — which it is impossible to merit except through the true Tzadik who is exceedingly great in stature, who has the power to heal the gravely ill — those sick with ailments of the soul, like us today in ikvos d'Meshicha [the footsteps of Mashiach] — as each person knows within his own soul, as above. 12

For one must banish sleep from his eyes and slumber from his eyelids — to wander, to seek, and to multiply prayer and supplications — that he should merit to find the true Tzadik who can heal him and implant within him the perception of G-dliness, in order to save his soul from destruction. As Shlomo HaMelech, alav hashalom, cried out about this in the Book of Proverbs (chapter 6), as it is written: "Give not sleep to your eyes, nor slumber to your eyelids. Deliver yourself like a gazelle from the hand, and like a bird from the hand of the fowler" (Proverbs 6:4–5). And this is through seeking until one finds the true Tzadik, the true leader, who will draw him close to Hashem yisbarach — as is written there in the preceding verse adjacent to this: "Do this now, my son, and save yourself — for you have come into the hand of your fellow; go, humble yourself and importune your fellow" (Proverbs 6:3). And Rashi explains: "Increase friends who will pray for you before Him" — that is, true tzadikim who are called brothers and friends to Hashem yisbarach — before whom one must humble oneself like a trodden and trampled threshold, to seek them with all the essence of one's strength until one merits to find them, in the manner that Rashi explains there regarding "go, humble yourself," see there. 13

And this is the aspect of the donning of shoes — that one must put on the right shoe first and tie the left shoe first (Shulchan Aruch, Orach Chaim 2:4) — and they derived this from tefillin, as our Sages said: "Like tefillin, so shoes" (Shabbos 61a). For the shoes are a protection for the feet. For the feet must be guarded especially, to elevate them from the external forces that are close to them. For the feet are the aspect of chochmah tata'ah, the aspect of the ultimate constrictions mentioned above — that one must cut them away from the four kingdoms and elevate them to the aspect of the light of the Face in the Three Festivals, as above. And from there is drawn the aspect of shoes, which guard the feet from the external forces. And this is: "Like tefillin" — which are the light of the Face, as is known — "so shoes." For from there the aspect of shoes is drawn — which are the aspect of protection for the feet (and see all this at length in Hilchos Chalitzah, Halacha 4). And therefore, one must put on the right shoe first, for the essential thing is the aspect of yamin, which is chesed — through which one cuts her away from them and builds her, as above. And as for tying, the left first — like tefillin, where one ties the shel yad on the left first. For the tying of the shel yad on the left first is because it is impossible to receive the chesed except through tochachah, as is written there, see there. And tochachah is the aspect of gevuros, the aspect of the left. And this is the aspect of yad keihah [the dimmed hand] — see there — the aspect of the tochachah that is sometimes in a manner of disgrace, that dims one's face. As it is written regarding Eli (I Samuel 3:13): that he did not reprove his sons and did not dim their faces [lo kihah bam]. For tefillin are mochin [mental faculties] — they are the essential drawing down of the perception of G-dliness spoken of in the Torah-teaching mentioned above, whose essence is the aspect of tefillin, as is known to one who understands his words. For the tefillin shel rosh and the shel yad are the aspects of chochmah ila'ah [upper wisdom] and chochmah tata'ah. And this is the aspect of the shachrus [blackness] of the tefillin, the aspect of the shachrus mentioned above in the Torah-teaching. And therefore, one must tie the shel yad first on the left, on the dimmed hand [yad keihah] — in order to draw down the aspect of the tochachah, through which the chesed is revealed — through which one cuts the Malchus — chochmah tata'ah mentioned above — away [from the four kingdoms]. 16

And therefore, it is forbidden to wipe with the right hand (Shulchan Aruch, Orach Chaim 3:10) — because one ties tefillin with it. For the chochmos chitzoniyos, through which kefiros are drawn — they are called "vomit and filth, with no clean place" (Isaiah 28:8). For food gives life to a person, and through this, his face shines — when one eats in holiness — as it is written: "and he ate and drank, and his heart was merry" — as is written in another place (Likutay Moharan I, 19). And the essential life-force — the aspect of the illumination of the face — that one receives through the food, is through the spirituality of the food, which is the good within the food. Only this gives life to a person, in the aspect of: "man does not live by bread alone, but by all that proceeds from the mouth of Hashem does man live" (Deuteronomy 8:3). But the materiality of the food, in which the evil is embedded, becomes complete waste and is expelled outward. For it is the aspect of chochmos chitzoniyos — kefiros — which are "vomit and filth," as above. 17

And this is the aspect of Chanukah. For the kindling of the Chanukah light is the aspect of the drawing down of the perception of G-dliness through the constrictions — from which is the essential kindling of all the lights and candles of holiness, the aspect of "to illuminate the lamps and to kindle the candles." And this is the aspect of tefillin — mochin — which are the essential perceptions of G-dliness. For when one says then: "And the good oil You shall pour upon the seven branches of the menorah," etc. — for the drawing down of the perception of G-dliness through the constrictions, this is the aspect of the good oil — the holy anointing oil — which is the aspect of the holy da'as — being drawn into vessels and constrictions, which are the oil and the vessel and the wick. Within these the light is suspended — which is drawn from the aspect of the perception of G-dliness, from which all lights emanate. For He is the light of all lights, as it is written: "Hashem is my light and my salvation" (Psalms 27:1). 19

And this is the aspect of the dispute between Beis Shammaye and Beis Hillel (Shabbos 21b). Beis Shammaye say: one decreases each day. And Beis Hillel say: one increases each day. For Beis Shammaye follow their reasoning — for our Sages said (Shabbos 31a): Shammaye was strict-tempered, and through this he pushed away the converts from converting and pushed them away with the builder's cubit. But Hillel, through his great humility, drew them close with compassion — even though they were not fitting to be drawn close and they said strange and foolish things — to teach them the entire Torah while standing on one foot, etc. — nevertheless, he did not push them away and drew them close with his wondrous wisdom and humility. 22

And therefore the miracle of Chanukah was through the Kohanim. For the Kohen is the aspect of chesed, the aspect of Avraham. Through this, one cuts the Malchus from the four kingdoms and vivifies it from the light of the Face that illuminates during the Three Festivals, as above. And therefore, Chanukah is called by the name Chanukas [dedication of] the Beis HaMikdash, which took place in those days. For the essential light of the Face is in the Beis HaMikdash, where one ascends on the festivals to receive the light of the Face, as above. And this is the aspect of Chanukah — to vivify the Malchus from the light of the Face, in order to merit through this the perception of G-dliness — which is the essential kindling of the Chanukah light, as above. 27

And this is the aspect of: "For a candle is a mitzvah, and the Torah is light, and the way of life is the rebuke of discipline" (Proverbs 6:23). For it is explained there in the Torah-teaching mentioned above that through tochachah, the chesed is revealed — through which the Malchus — chochmah tata'ah — is rectified — through which one merits the perceptions of G-dliness, see there. For through the chesed, one cuts her away from the four kingdoms and vivifies her from the light of the Face, etc. And this is: "For a candle is a mitzvah, and the Torah is light" — and this is the aspect of the perception of G-dliness through the constrictions, from which all the lights and the kindling of all the holy candles derive, as above — which is the aspect of the Chanukah light, as above. And this one merits through: "and the way of life is the rebuke of discipline" — that is, through tochachas musar — the aspect of tochachah mentioned above — through which one merits chesed, as above — through which one can vivify the Malchus, as above. And this is: "and the way of life is the rebuke of discipline" — that through tochachas musar, one draws down life to vivify the Malchus — chochmah tata'ah — through which one merits the perception of G-dliness through the constrictions — which is the aspect of: "for a candle is a mitzvah, and the Torah is light," as above. And this is why the mitzvah is metaphorically called a "candle" and the Torah is called "light." For even though both the Torah and the mitzvah are both aspects of constrictions for the perception of G-dliness, as above — nevertheless, even within the constrictions and the intellects themselves, there are many, many levels. For one must illuminate from intellect to intellect and from constriction to constriction, as understood there. And therefore, the Torah in relation to the mitzvah is in the aspect of light to a candle. For many, many constrictions and intellects are needed in order to merit the perceptions of G-dliness — all of them in the aspect of light and candle that illuminate. Fortunate is he who merits them. 28

And this is the aspect of the mitzvah of bikur cholim [visiting the sick]. For one must visit the sick person and show him a welcoming face — that is, people come to him and attend to his affairs and do all that he needs, as is stated in the Shulchan Aruch (Yoreh Daya 335:8). And this is the aspect of the illumination of the face — for they do not hide their faces from him and do not conceal themselves in their houses, but rather come to him and tend to his needs and speak to his heart. All of this is the aspect of the illumination of the face. And through this, one draws upon him life-force from the aspect of the illumination of the Face from above — from which the essential life-force comes, to give life to the sick person, in the aspect of: "in the light of the king's countenance is life" (Proverbs 16:15) — as is written in the Torah-teaching mentioned above. And therefore, the Shechinah is above the head of the sick person (Shabbos 12b), as it is written: "Hashem will support him upon the sickbed; all his lying down You have overturned in his illness" (Psalms 41:4). That is, the aspect mentioned above — that specifically because he is ill, the light of the Shechinah is drawn upon him — which is the aspect of the light of the true Tzadik who watches over all the sick, and especially the most ill — those who are in the aspect of "all his lying down overturned in his illness" — upon whom he attends most especially, to draw down to them healing, to give them life in the physical and the spiritual, in a way that he can illuminate within them the perceptions of G-dliness, as above. For this is the essential greatness and stature of the Tzadik — that he endeavors to heal the most ill. And therefore, specifically because he is ill and "all his lying down is overturned" — for this very reason, the Shechinah is above his head — which is the aspect of the light of the Tzadik, for the tzadikim are the Shechinah of the Omnipresent. 29

And this is the aspect of why the poor go around on Chanukah to receive ma'os Chanukah [Chanukah money]. This is the aspect of the illumination of the Face from above — that Hashem yisbarach illuminates His face to us into our homes, as above. For it is impossible to receive the light of the countenance of the King of life except through tzedakah, as it is written: "I, through tzedek [righteousness], shall behold Your face" (Psalms 17:15). And therefore, on the festivals, when one must ascend on the pilgrimage to the Beis HaMikdash to receive the light of the Face — therefore, each man according to the gift of his hand must bring the olas re'iyah [pilgrimage offering], as it is written: "and he shall not appear before the face of Hashem empty-handed" (Deuteronomy 16:16) — etc. But on the festivals, when one must ascend to the House of Hashem to receive the light of the Face, one must bring up the offering, which is his heartfelt donation — the aspect of tzedakah — and must exert himself to bring it up to the House of Hashem. But on Chanukah, the poor come to one's home — for they are "His broken vessels" (Zohar, Yisro 86a), in which the Shechinah of the light of His face dwells, as it is written: "I dwell with the crushed one" (Isaiah 57:15). And therefore, when Hashem yisbarach loves someone and wants to illuminate His face upon him, He sends him a poor person so that he may merit through him, as is written in the Holy Zohar (Yisro 86a): "Whoever the Holy One, blessed be He, loves — He sends him a gift of a poor person." And therefore, on Chanukah — when it is the aspect of Hashem yisbarach illuminating His face into our homes — therefore, in His mercy, He sends us the poor into our homes, in order that we should merit through them, in order to receive through them the light of the Face that illuminates then into our homes, as above. 33

And behold, the matter of the dispute of Beis Shammaye and Beis Hillel mentioned above — regarding the drawing close of souls that are very, very distant, whom it is not fitting by law to draw close — where Beis Shammaye say: one decreases each day, to conceal the light from them so that they should not be drawn close — and Beis Hillel say: one increases each day, for one must make such vessels and constrictions that one can illuminate even within them the light of G-dliness yisbarach, so that even they should be drawn close, as above — behold, the matter of this dispute is the aspect of the general machlokes [strife] in every generation against the complete tzadikim who engage in receiving the souls of the distant ones for Hashem yisbarach. For many, many rise against them — and even many among the great tzadikim dispute them — because the Attribute of Judgment clothes itself within them, and through this, hostility enters their hearts, until it appears to them as if he does not conduct himself properly, and they dispute him. As has already been in the world in most generations — and especially in our days, in ikvos d'Meshicha, when the prosecution among the Torah scholars has greatly increased — and especially against our great and awesome Rebbe, of blessed memory, upon whom [the machlokes fell] because he gave his life in opposition and occupied himself all his days with having compassion upon Israel — upon all the distant ones — to draw them close to Hashem yisbarach. 34

And therefore he is called Yosef — the aspect of: "G-d has gathered [asaf] my disgrace" (Genesis 30:23) — for he gathers and nullifies all the disgraces and shames from Israel, for he returns them in teshuvah and draws them close to Hashem yisbarach. And this is the aspect of: "May Hashem add [yosef] to me another son" (Genesis 30:24) — on account of which he is called Yosef. That is, the Tzadik occupies himself constantly with adding and drawing close new souls each time — and he constantly asks Hashem yisbarach for this — the aspect of: "May Hashem add to me another son" — that Hashem should add for him each time a new student, who is called a "son" — for whoever teaches his fellow's son Torah, it is as if he bore him (Sanhedrin 99b). And he searches and seeks constantly to add and draw close new ones — in the aspect of: "May Hashem add to me another son." And therefore: "And Yisrael loved Yosef more than all his sons, for he was a son of his old age [ben zekunim]" (Genesis 37:3) — he loved him greatly for this reason. For He desires this — to have compassion upon all and to devise stratagems to draw close all. And this is: "for he was a ben zekunim to him" — zaken [elder] is the aspect of very great compassion — the aspect of "an elder full of compassion" — the aspect of the Thirteen Attributes of Mercy [t'lisar tikkunay dikna], which are very great mercy. That is, he received from him all the Thirteen Attributes of Mercy, which are the aspect of zaken, as above — through which he has compassion upon all and draws close all. And this is how Onkelos translates "ben zekunim": "a son of wisdom [bar chakim] is he to him." A bar chakim indeed — for this requires a great wisdom, a wondrous wisdom, a very, very profound wisdom — in order to make such vessels and constrictions that he can draw close such distant souls, such ill ones, and implant within them the perceptions of G-dliness, as above. 38

And this is what he dreamed (Genesis 37:7): "And behold, we were binding sheaves [alumim] in the midst of the field." The meaning of alumim is bundles/knots. That is, the aspect of the constrictions mentioned above, which are the aspects of knots. For a constriction is the aspect of a knot. That is, all of them were occupied with this — they were binding sheaves and making knots and constrictions in order to draw through them the perception of G-dliness. But the constrictions and the vessels of Yosef HaTzadik surpassed them all — in the aspect of: "and behold, my sheaf arose and also stood upright" — etc. — for his knot and his constriction arose and also stood forever and for eternity. "And behold, your sheaves gathered around and bowed down to my sheaf" — for they all need to receive from him the perceptions of G-dliness — through the wondrous constrictions that he made with his profound wisdom — through occupying himself with drawing close souls constantly. Through this he merited that even the great tzadikim who occupy themselves with this — with perceiving the perceptions of G-dliness through the constrictions — even they need to receive from him, for his surpasses them all — in the aspect of: "Many daughters have done valiantly, but you surpass them all" (Proverbs 31:29) — which is said regarding the true Tzadik who is the very greatest, who occupies himself with making vessels and garments and drawing down Torah with such true wisdom, until all can draw close to Hashem yisbarach. And this is the aspect of the praise of the eishes chayil, etc. (Proverbs 31) — the aspect of: "She seeks wool and flax" — which are the aspects of vessels and garments for the perception of G-dliness, etc. And this is the aspect of: "She is like the merchant ships, bringing her food from afar… She rises while it is still night and gives food to her household" — etc. — that in the overwhelming darkness of the night of exile of Jewish souls, she gives them sustenance, etc. And so the entire holy praise goes on and revolves. And this is the aspect of: "Her husband is known in the gates [she'arim]" — which are the aspect of "the measures [shi'urin] of the letters of the Torah" — that is, the aspect of the constrictions mentioned above that he draws down with his wisdom. Through them, Hashem yisbarach is known in the world — the aspect of "Her husband is known in the gates." And this is: "She opens her mouth with wisdom, and the Torah of chesed is upon her tongue" — and our Sages expounded (Sotah 49b): "This is one who studies Torah in order to teach it." That is, as above — that he teaches his Torah to others, to draw them close to Hashem yisbarach. And this is: "She watches the ways of her household" — that she watches the conduct of her household, how it should be conducted forever, in a way that her light should never be extinguished, so that the remnant of her wisdom shall remain for all generations, forever. For "the bread of idleness she does not eat" — for her bread and her Torah are not the bread of idleness, G-d forbid, for she was very, very diligent in the service of Hashem yisbarach. Therefore: "her children rise up and call her fortunate" — they are the students who are called children, whom she drew close to Hashem yisbarach. "Her husband praises her" — this is Hashem yisbarach, for Hashem yisbarach agrees with this, for He desires this — that he draw all close to Him — for He is One who desires chesed. And therefore: "Many daughters have done valiantly, but you surpass them all," as above. 40

And this is (Genesis 37:9): "And behold, the sun and the moon and eleven stars bow down to me." The sun and the moon are the aspects of the giver and the receiver, the aspects of the upper intellect and the lower intellect — the aspects of the Rebbe and the student. For the Tzadik, who is the Rebbe, is called "sun," as it is written: "And the sun rises and the sun sets" (Ecclesiastes 1:5) — and our Sages expounded (Kiddushin 72b): "before one set," etc. And the moon is the aspect of the student who receives the light from his Rebbe like the moon from the sun. And the eleven stars — this is the aspect of the distant souls that are drawn close to Hashem yisbarach. They are very holy souls — but initially they were in the depths of the kelipos — and they ascended from there, in the aspect of the eleven spices of the ketores. And this is the aspect of the eleven stars — the aspect of: "and those who bring the many to righteousness, like the stars" (Daniel 12:3). And all of them bow down to me — for the great Tzadik draws down such intellects that all the great and the small and all the distant ones wish to be drawn close, and all of them need to receive from him. For it has already been explained above that even within the constrictions themselves, there is the aspect of the upper intellect and the lower intellect — for there are many, many levels within them — and there is among them the aspect of Rebbe and student, sun and moon, etc. And all of them must submit and bow down and be nullified before the greatest Tzadik — the aspect of Yosef — for he implants the perceptions of G-dliness within all of them, as above. 41

And this is : "And behold, the sun and the moon and eleven stars bow down to me." The sun and the moon are the aspects of the giver and the receiver, the aspects of the upper intellect and the lower intellect — the aspects of the Rebbe and the student. For the Tzadik, who is the Rebbe, is called "sun," as it is written: "And the sun rises and the sun sets" — and our Sages expounded : "before one set," etc. And the moon is the aspect of the student who receives the light from his Rebbe like the moon from the sun. And the eleven stars — this is the aspect of the distant souls that are drawn close to Hashem yisbarach. They are very holy souls — but initially they were in the depths of the kelipos — and they ascended from there, in the aspect of the eleven spices of the ketores. And this is the aspect of the eleven stars — the aspect of: "and those who bring the many to righteousness, like the stars" . And all of them bow down to me — for the great Tzadik draws down such intellects that all the great and the small and all the distant ones wish to be drawn close, and all of them need to receive from him. For it has already been explained above that even within the constrictions themselves, there is the aspect of the upper intellect and the lower intellect — for there are many, many levels within them — and there is among them the aspect of Rebbe and student, sun and moon, etc. And all of them must submit and bow down and be nullified before the greatest Tzadik — the aspect of Yosef — for he implants the perceptions of G-dliness within all of them, as above.

Based on the Torah-teaching "Tik'u Tochachah" — see there the entire Torah-teaching from beginning to end.

And that which emerges for us from there, in brief, for our subject: the essential rectification is through the Tzadik who is a master of great power — who can pray a prayer in the aspect of din [judgment] — as Pinchas did at the time of the incident with Zimri, etc. For all the corruptions, G-d forbid, are through the aspect of: "and the serpent was cunning" — etc. — through which the desire for adultery is strengthened, which is through the corruption of the mind. For the da'as in the brain — which is comprised of three mochin [mental faculties] — is the aspect of three partitions spread before this desire. But when the sitra achra nurses from the compassion, which is the da'as, etc. — then the da'as is diminished, etc. — and from there the strengthening of this desire, G-d forbid. And then the prayer is in the aspect of din, and the sitra achra seeks to swallow it, G-d forbid. And then one needs a master of great power who can pray a prayer in the aspect of din, etc.

And through this, converts are made and His glory yisbarach is increased. Through this, prophecy is drawn down, etc. And through this the medameh [imaginative faculty] is clarified — through which the emunah is clarified: to believe in the chiddush ha'olam [renewal/creation of the world]. The essence of which was revealed through the Giving of the Torah, when all of Israel merited the spirit of prophecy, etc. And through this emunah, one merits the renewal of the world of the Future — in the aspect of: "To tell in the morning Your chesed, and Your faithfulness [emunah] in the nights" — the aspect of: "They are new every morning; great is Your faithfulness" . And the renewal of the world is in the aspect of Eretz Yisrael, which is to reveal the hashgachah [Divine Providence], etc. And through this is drawn the new song of wonders, etc. — which is the aspect of the voice that waters the garden — through which mezona d'nishmasa [sustenance of the soul] is strengthened — which is the aspect of rei'ach [scent], the aspect of yir'ah [awe] — over mezona d'gufa [sustenance of the body], etc. — in the aspect of: "and his hand was grasping the heel of Eisav" — etc. See there all this very, very well, for it is exceedingly awesome.

And all this is the aspect of the awakening from sleep, which is the aspect of the resurrection of the dead, the aspect of the renewal of the world. As we bless each day upon the awakening from sleep: "Who restores souls to dead bodies." For the essential aspect of the awakening from sleep is drawn, in its root, from all the aspects of the rectifications mentioned above. For sleep is caused by the diminishment of the mochin and confusions drawn from the aspect of "and the serpent was cunning" — which is wrapped around the brain through the sin of Adam HaRishon, etc. — so that every person must battle greatly with the thoughts in the brain, to clarify them from the hold of "the serpent was cunning." And on account of this, one needs sleep — for when the brain becomes confused through this war, then one must sleep, which is rest for the mochin. And then the sitra achra rests upon his hands, for its essential overpowering is through the departure of the mochin, as above. And then the essential rectification is through the master of power mentioned above, who can pray a prayer in the aspect of din, etc. Through this, he extracts all the da'as and the mochin, etc. — from the sitra achra — and the waters of da'as are revealed — in the aspect of: "for the earth shall be full of the knowledge of Hashem, as the waters cover the sea" — etc. And this is the aspect of the awakening from sleep — through extracting the da'as from the sitra achra, so that it returns to its place with a wondrous renewal — in the aspect of: "They are new every morning," etc.

And therefore, the essential rectification of sleep is through the Krias Shema upon the bed, which must be recited with great kavanah, as is written in the kavanos of the Ari, of blessed memory. For the Krias Shema upon the bed is the aspect of prayer in the aspect of din, as our Sages said : "Whoever recites Krias Shema upon his bed — it is as if he holds a double-edged sword in his hand." And the essential thing is to bind oneself to the tzadikim of the generation — the aspect of the masters of power mentioned above — who can pray a prayer in the aspect of din. And through this, one will be able to muster the strength to rise at chatzos. For the essential kimas chatzos is through the power of the tzadikim mentioned above, who can pray the prayer in the aspect of din — from which is drawn "that flame of fire that strikes the wings of the rooster" — etc. — which is the aspect of gevuros — through which one rises at chatzos and laments over the destruction of the Beis HaMikdash. And all the kinos [lamentations] are in the aspect of prayer in the aspect of din. For weeping and kinos are the aspect of dinim [judgments]. Therefore, one makes many claims there before Hashem yisbarach, and makes legal arguments with Him yisbarach, as it is written: "Why do You make us stray, Hashem, from Your ways? Why do You harden our hearts from fearing You?" — etc. — "Where is Your zeal and Your might? The stirring of Your innards and Your mercy — are they withheld from me?" — and so forth, many such [verses].