Laws of Rising in the Morning — Halacha 5

Shulchan Aruch, Orach Chaim 1:1 "One should muster the strength of a lion to rise in the morning, that he should be the one who awakens the dawn."

Based on the Torah-teaching "Tik'u Tochachah" (Likutay Moharan II, 8) — 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" (Psalms 92:3) — the aspect of: "They are new every morning; great is Your faithfulness" (Lamentations 3:23). 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 dinishmasa [sustenance of the soul] is strengthened — which is the aspect of rai'ach [scent], the aspect of yir'ah [awe] — over mezona digoofa [sustenance of the body], etc. — in the aspect of: "and his hand was grasping the heel of Eisav" (Genesis 25:26) — 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" (Isaiah 11:9) — 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 (Berachos 5a): "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. (Zohar, Vayikra 27a) — which is the aspect of gevuros — through which one rises at chatzos and laments over the destruction of the Bais 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?" (Isaiah 63:17, 15) — and so forth, many such [verses].

And this is what they say afterward: "And let the King of Glory enter" (Psalms 24:7) — etc. For through the prayer in the aspect of din mentioned above — which is the rectification of the brain, the aspect of the awakening from sleep, as above — through this, one extracts from the sitra achra all its life-force, all the souls and the sparks that it swallowed, etc. — until one makes ba'alay teshuvah and converts, etc. And this is the aspect of what is written in the kavanos: that in the first half of the night, during the time of sleep, the aspect of the Malchus descends into the lower worlds, into the depths of the kleepoas, to clarify and to elevate from there all the souls and sparks that fell and descended there, etc. — until at midnight she roars like "As the deer pants," etc. That is, all the above — for everything is accomplished through the service of the tzadikim, the masters of power mentioned above — who are in the aspect of: "Mighty in strength, who do His word" (Psalms 103:20) — etc. And through these souls, etc. — that ascend — through this, His glory yisbarach is greatly increased, etc.

And therefore, immediately after the kinos — which are in the aspect of prayer in the aspect of din, as above — one says afterward: "Lift up your heads, O gates… and let the King of Glory enter" (Psalms 24:7) — etc. For then is the essential revelation of His glory. Through rising at chatzos — through "that flame of fire that strikes the wings of the rooster" — etc. — and saying the kinos over the destruction of the Bais HaMikdash — all of which is drawn from the prayer in the aspect of din of the master of power mentioned above — through all this, His glory yisbarach is increased and magnified and revealed. And therefore, one prays then for this many times: "And let the King of Glory enter" — several times.

And this is: "Who is this King of Glory?" — etc. — which has no explanation at all: What is the matter of this question? Who is the questioner? And who is the respondent? Rather, it is all the matter mentioned above: that the sitra achra — the aspect of "the serpent was cunning" — overpowers each time greatly, to conceal and hide His glory yisbarach, by seeking to nurse from the da'as and overpowering with the desire mentioned above, and annulling and confusing the prayer, etc. — all of which is the aspect of the concealment of His glory yisbarach. For just as through the rectification mentioned above — when one extracts from the sitra achra its life-force, etc. — His glory yisbarach is increased and magnified — so too, conversely, G-d forbid — when they overpower — His glory yisbarach is concealed. And therefore, after chatzos — when one begins to engage in the rectification mentioned above through the "mighty in strength" mentioned above — then one says: "Lift up your heads, O gates, and be lifted up, O everlasting doors" — which are the gates and doors of the Bais HaMikdash, which are the aspect of the gates and doors in the da'as of man — that they should all be opened — "and let the King of Glory enter" — that His G-dliness and His glory should be revealed in the world in general, and in particular in the brain and heart of every person, that they should all recognize and know His glory yisbarach. And then immediately the questioner asks — who are the evil and alien thoughts in the heart of man, drawn from where they are drawn, from the aspect of "the serpent was cunning" mentioned above, who seduced Adam and Chava and all who are bound up after him, G-d forbid — as is written in the Holy Zohar (Beraishis 52a): "Woe to the primordial serpent that killed Adam and all the generations that come after him." And they ask: "Who is this King of Glory?" — for it seems to them that they have already concealed His glory completely, so that it is impossible to reveal it — that it should enter our minds and our hearts and the entire world. And then they are immediately answered: "Hashem, strong and mighty; Hashem, mighty in battle" (Psalms 24:8) — "strong and mighty" specifically, "mighty in battle" specifically. For now one invokes only the intensity of His might and His strength — that is, the aspect of gevuros and the intensity of the prayer in the aspect of din and gevurah mentioned above, of the masters of power mentioned above, who add strength to the gevurah above — as our Sages said — as it is written: "Through G-d we shall do valiantly" (Psalms 108:14). That is, through the bold might of the prayer mentioned above, through this is the essential might of the battle — the aspect of: "Hashem, mighty in battle." Through this, one extracts from the sitra achra all its life-force, all the souls, etc. — through which His glory yisbarach is greatly increased and magnified and revealed to all eyes. And therefore, immediately afterward, one says once again: "And let the King of Glory enter" — until one concludes explicitly: "Hashem Tzevakos — He is the King of Glory, selah" (Psalms 24:10). For surely He will complete His [task], and His glory will be revealed to all eyes. And all of this is through the aspect of "strong and mighty," etc. — through the prayer in the aspect of din and gevurah mentioned above.

And through the glory, prophecy is drawn — which is the aspect of the Torah, which encompasses all the ten levels of prophecy, etc. — through which the medameh [imaginative faculty] is clarified — through which is the essential revelation of the holy emunah. And this is the aspect of the study of Torah that one must engage in after chatzos — for that is the essential optimal time to engage in Torah, as is brought. For the study of Torah then is the aspect of the drawing down of the spirit of prophecy mentioned above. For all the levels of prophecy are encompassed in the Torah, as above. And through the Torah — the aspect of prophecy — one merits emunas chiddush ha'olam [faith in the renewal of the world]. Through which one merits the aspect of the renewal of the world of the Future — which is the aspect of: "To tell in the morning Your chesed, and Your faithfulness in the nights" (Psalms 92:3) — the aspect of: "They are new every morning; great is Your faithfulness" (Lamentations 3:23) — etc. — as explained there. And this takes place every day. For the light of morning breaks forth and shines each day after the darkness of night — through all the rectifications mentioned above. For just as it is in the general sense — regarding the renewal of the world, which is called "day," which is drawn through the rectification of the emunah at "night" in the exile that resembles night — that through Israel's strengthening themselves in emunah in the intensity of the darkness of night, which is the exile — and all through the power of the true tzadikim, the masters of power mentioned above — through this, one merits the renewal of the world, etc. — as above — so too, it takes place in particular each day. Through the rectifications mentioned above — which are drawn through kimas chatzos and the study of Torah then, etc. — through which His glory is increased and one merits emunah — through this, the light of morning shines — which is the aspect of the renewal of the world — which is the aspect of "morning," from which the light of morning is drawn each day. All of which is the aspect of: "To tell in the morning Your chesed, and Your faithfulness in the nights" — the aspect of: "They are new every morning; great is Your faithfulness" — which is said regarding the renewal of the world, and in its plain meaning is said regarding the actual night and morning — for they are both one, as above. And each member of Israel — according to the degree to which he has merited to draw close to the true Tzadik, the master of power mentioned above, and to engage through his power in the rectifications mentioned above — to rise at chatzos, etc. — as above — correspondingly will he merit the light of morning — the aspect of the renewal of the world. And then he will tell His chesed and His goodness yisbarach that He bestowed upon him, etc. — the aspect of: "To tell in the morning Your chesed, and Your faithfulness in the nights," etc. — as above.

And through this is drawn the new song mentioned above — the aspect of: "A psalm — sing to Hashem a new song, for He has done wonders" (Psalms 98:1) — etc. And from there are all the songs and praises that are said in the morning in the Shacharis prayer. For all the current songs and praises are drawn from the voice of the song that shall be aroused in the Future. And this is the aspect of: "When the morning stars sang together" (Job 38:7) — the aspect of the songs and praises that are aroused each day in the morning, drawn from the morning of the Future — which is the aspect of the renewal of the world, etc. — drawn through the prayer in the aspect of din, as above. And this is: "and all the sons of G-d shouted for joy" — for all this is drawn through the aspect of b'nai Elokim — which is the aspect of din and holy gevurah. That is, through the tzadikim — "the mighty in strength" mentioned above — who can pray a prayer in the aspect of din — through which the song of the Future is aroused, from which is the aspect of: "When the morning stars sang together," as above.

And this is: "One should muster the strength of a lion to rise in the morning," etc. "Yisgaber" [muster strength] specifically — for one needs great fortitude for this. For the essential awakening from sleep is drawn from gevuros — from the aspect of the prayer in the aspect of din of the master of power, as above. And this is: "that he should be the one who awakens the dawn" — the aspect of: "Awake, my glory; awake, O harp and lyre; I shall awaken the dawn" (Psalms 57:9). That is, to arouse the melody mentioned above — that the ayeles hashachar sings in the morning — through the power of the tzadikim mentioned above — through their revealing His glory yisbarach. This is the aspect of: "Awake, my glory; awake, O harp and lyre; I shall awaken the dawn." Fortunate, fortunate is he who has a share in this! And the essential thing is through drawing close to true tzadikim, truthfully — for the sake of His glory yisbarach, not for the sake of one's own honor, G-d forbid.

And this is the aspect of netilas yadayim of Shacharis — when one rises from his sleep. For the pure waters of the washing are drawn through the aspect of the revelation of the da'as — which is drawn through the prayer in the aspect of din mentioned above — which is the aspect of: "for the earth shall be full of the knowledge of Hashem, as the waters cover the sea" (Isaiah 11:9) — etc. And from there are drawn these waters of the washing when one rises from his sleep. And therefore, one must wash specifically the hands. For the essential power and strengthening must be given to the hands, so that they should overpower the heel of the sitra achra — in the aspect of: "and his hand was grasping the heel of Eisav" (Genesis 25:26) — "his hand" specifically. For the essential rectification is through the emunah in the renewal of the world, which is the aspect of "hands" — the aspect of: "Indeed, My hand has founded the earth, and My right hand" (Isaiah 48:13) — etc. And therefore, emunah is called by the aspect of "hands," as it is written: "and his hands were emunah" (Exodus 17:12) — etc. For the essential emunah is to believe in Hashem yisbarach — that He created the world yesh me'ayin [something from nothing] — the aspect of "hands," as it is written: "Indeed, My hand has founded the earth, and My right hand," etc. And to believe in the Torah and the practical mitzvos that must be performed with the hands. And through this, one merits the melody mentioned above, which is the aspect of "hands" — the aspect of: "and he played with his hand, and you will be well" (I Samuel 16:16). And through all this, one receives the power of the hands of Yaakov to subdue the heel of Eisav — in the aspect of: "and his hand was grasping the heel of Eisav" — "his hand" specifically, as above. And all this is drawn through the waters of da'as that are revealed through the prayer of the master of power mentioned above — in which we purify the hands after sleep. And therefore, one purifies specifically the hands, etc. — as above.

And this is the aspect of the yahrzeit — which is the day on which one's father or mother died — when one says Kaddish (Shulchan Aruch, Yoreh Daya 376:5, in the Rema) and fasts on it (Shulchan Aruch, Orach Chaim 568:8). For then the children engage in rectifying and elevating the soul of their father and mother who died. And death is the aspect of sleep. And when one rectifies and elevates them — this is the aspect of the resurrection of the dead, which is the aspect of the awakening from sleep — the aspect of: "And many of those who sleep in the dust of the earth shall awake" (Daniel 12:2) — the aspect of: "And He sustains His faithfulness to those who sleep in the dust." And therefore, the blessing of Mechayai HaMaisim [Who resurrects the dead] begins with: "Atah geebor — You are mighty forever, my Lord." For the essential resurrection of the dead — which is the aspect of the renewal of the world — is through the prayer in the aspect of din mentioned above. And this is the aspect of "Atah geebor," etc. (And as explained in another place: that in all the prayers, one must draw down the power of the prayer in the aspect of din mentioned above, which is the blessing of Atah Gibor, etc.)

And therefore, one says Kaddish then. For Kaddish is a wondrous and awesome praise, as is brought — for "it shatters all the iron chains" — etc. — as is written in the Holy Zohar (Terumah 129a). For Kaddish is drawn from the aspect of the song that shall be aroused in the Future. And therefore, it begins with: "In the world that He created according to His will" — that is, the aspect of emunas chiddush ha'olam — that we believe He created the world according to His will. "And may He establish His kingdom" — which is the aspect of the renewal of the world of the Future, when He will reveal His kingdom to all eyes — as it is written: "And Hashem shall be King over all the earth; on that day" (Zechariah 14:9) — etc. And this is: "Amain, yihai shimay rabba mivurach li'ulam ooli'ulmay ulmaya, yisbarach vi'yishtabach" — etc. — "beyond all the blessings and songs, praises and consolations" — for all this is the aspect of the song that shall be aroused in the Future mentioned above, which is "beyond all the blessings and songs," etc. And therefore, the children say this awesome praise for the sake of the soul of their father and mother — to elevate and rectify them. For their essential rectification is in the aspect of the resurrection of the dead — the renewal of the world — which is aroused through the awesome praise of Kaddish, which is the song mentioned above of the Future — which is the hoped-for joy. For then they will recognize Him yisbarach and know what the upright Jews and the tzadikim accomplished through their service. Fortunate is he who waits for this.

And therefore, one fasts on the day of the yahrzeit — to subdue mezona digoofa [sustenance of the body] through the fast. For through all the above, one merits to subdue mezona digoofa before mezona dinishmasa [sustenance of the soul], as is explained there in the Torah-teaching mentioned above — see there the Torah-teaching from beginning to end, and then you will understand our words, with the help of Hashem yisbarach.

And therefore, this is practiced each year on the day that one's father or mother died. For the cycles of the year — that Hashem yisbarach revolves and turns the spheres each year — are the aspect of the cycles of the days. For just as each day has day and night, evening and morning — so too, in the general year, there is summer and winter, which are the aspect of day and night. For in winter, the nights are long and it is considered, relative to summer, as the aspect of night. And summer, when the days are long, is the aspect of day relative to winter. As it is written: "Yours is the day, Yours also is the night… You have set all the borders of the earth; summer and winter, You have formed them" (Psalms 74:16–17). And the entire revolution of the year is in the aspect of the revolution of day and night — evening and morning — which is the aspect of the darkness of exile that resembles night, and the light of redemption, which is the aspect of morning — the aspect of the general character of this world, which is called "night," as against the renewal of the world, which is the aspect of the World to Come, which is the aspect of the light of day — as is understood by the discerning. For all of the above are in one category. And therefore, when a year revolves over the soul of the deceased, the children must engage in his rectification at the conclusion of the year — which is the aspect of a revolution of night and day — through which is the aspect of the rectification of the renewal of the world — which is the aspect of the light of day that comes after the darkness of night — through strengthening oneself in emunah throughout the intensity of the darkness of the night — which is the aspect of the exile — the aspect of this world — which is this deceased, who was in this world and now needs to ascend to his place, to all the aspects mentioned above, which are the aspect of light, as above. And therefore, then the children engage in his rectification through Kaddish, etc. — as above. Also, each and every year has Rosh Hashanah, when all the rectifications are essentially drawn — as is well explained in the Torah-teaching mentioned above. For from Rosh Hashanah, the rectifications mentioned above are drawn for the entire year. And therefore, at each annual beginning of the soul of the deceased — which is on the day of the yahrzeit — one must engage in the rectifications mentioned above, as above.

For upon the children falls the rectification. For the essential thing is the holy da'as that must be rectified through the aspects mentioned above. And the da'as is the aspect of rachamanus [compassion] that is drawn from father to son, as is explained there regarding the statement of our Sages (Beraishis Rabbah, Vayeira, ch. 54): "To this point — the compassion of the father for the son." And this is: "A father to his children makes known Your truth" (Isaiah 38:19). For the da'as and the rachamanus are one category, as above. And therefore, the son specifically engages in the rectification of his parents — for he must rectify the da'as that is drawn from father to son, from which he was born. And everything is rectified through the aspects mentioned above — through which one merits the melody and the song of the renewal of the world, which is the essential rectification. For this, man came into the world, and for this is the essential obligation and mitzvah to leave children behind him — all for the sake of the rectification of the da'as mentioned above, which is the rectification of the emunah that is clarified from generation to generation — in the aspect of: "and from generation to generation is His faithfulness" (Psalms 100:5) — the aspect of: "generation to generation shall praise Your works" (Psalms 145:4) — etc. — the aspect of: "from generation to generation is Your faithfulness; You established the earth and it stands" (Psalms 119:90). For the essential sustaining of the world from generation to generation — the aspect of: "You established the earth and it stands" — is only for the sake of the clarification of the emunah that is clarified from generation to generation — the aspect of: "from generation to generation is Your faithfulness," as above. Blessed be Hashem forever, Amen and Amen.

And this is what our Sages said (Berachos 15a): "Whoever relieves himself, and washes his hands, and dons tefillin, and recites Krias Shema, and prays — it is as if he accepted the complete yoke of the Heavenly Kingdom." "Relieves himself" — and expels the waste — this is the aspect of the subjugation and nullification of mezona digoofa, from which all the waste comes. "And washes his hands" — this is the aspect of netilas yadayim mentioned above, through the waters of da'as. "And dons tefillin" — this is the aspect of da'as and mochin that one now merits through the Tzadik mentioned above, who extracted the da'as from the sitra achra, etc. — as above. "And recites Krias Shema" — this is the aspect of the rectification of the emunah that is accomplished through this, as above. "And prays" — for now is the rectification of prayer in completeness. For afterward — after one was compelled to pray in the aspect of din in order to extract the da'as from the sitra achra, as above — afterward, one rectifies the rectification of prayer properly, which is the aspect of compassion and da'as — which is the essential rectification of prayer, as above. For the essential prayer is to draw down chasadim, to arouse the aspect of the renewal of the world — the aspect of: "the world is built through chesed" (Psalms 89:3) — to arouse the song of chesed that shall be aroused then. And this is the aspect of the abundance of songs and praises that are said during the time of prayer, as above. And then one accepts the complete yoke of the Heavenly Kingdom, certainly — for through drawing down the aspect of the rectification of the renewal of the world, as above — through this, His kingdom and His sovereignty, etc. — are revealed in completeness. For the essential revelation of His kingdom yisbarach will be then — as it is written: "And Hashem shall be King over all the earth; on that day" (Zechariah 14:9) — etc. And it is written: "Hashem reigns — let the earth rejoice" (Psalms 97:1) — "Hashem shall reign forever and ever" (Exodus 15:18) — and so forth many [verses] said regarding the revelation of His kingdom in the Future. And from there we draw the acceptance of the complete yoke of the Heavenly Kingdom now, according to our service — for all of this is for the sake of drawing upon us the holiness of the renewal of the world in this physical world specifically. Through which each person will merit, according to his portion, the song, etc. — of the renewal of the world — which is his portion in the World to Come.

And therefore, the essential Exodus from Egypt was at chatzos, as it is written: "At about midnight, I will go out in the midst of Egypt" (Exodus 11:4). For the essential Exodus from Egypt was through the staff of Moshe and Aharon — which are the aspect of prayer in the aspect of din — the aspect of: "and cast it before Pharaoh; it shall become a serpent" (Exodus 7:9) — etc. — as above. Therefore, the essential Exodus from Egypt was at midnight — for then the power of the prayer in the aspect of din is aroused, as above.

And this is what our Sages said (Berachos 3b): "Since Moshe did not know when midnight was — how did David know? Rather, David had a sign: for a harp was hanging above the bed of David," etc. For in the days of Moshe, the rectification of the prayer in the aspect of din mentioned above had not yet been completed in fullness. And therefore, there was still exile after [the Exodus]. And therefore, he did not yet know how to direct precisely the aspect of midnight — which is drawn from the prayer mentioned above, as above. But David is Mashiach — who will merit this prayer in its ultimate completeness — through which the complete redemption will come, after which there will be no exile. And this is the aspect of: "Gird your sword upon your thigh, O mighty one" — etc. — "peoples shall fall beneath you, in the heart of the King's enemies" (Psalms 45:4–6). And so the verse: "The staff of your strength Hashem shall send from Tzion" (Psalms 110:2) — etc. — which is brought there in the Torah-teaching mentioned above regarding the prayer mentioned above — is said essentially regarding David Mashiach, of whom it is said: "The word of Hashem to my master: 'Sit at My right hand, until I make your enemies a footstool for your feet. The staff of your strength…'" (Psalms 110:1–2) — etc. For he will complete the redemption in fullness. For he sits at the right hand of Hashem yisbarach, until He sets his enemies as a footstool for his feet, etc.

And therefore, David perceived the time of chatzos — which is aroused through the prayer mentioned above, as above. And this is itself what is written there: David — a harp was hanging above his bed, and when midnight arrived, a northern wind would blow through it and it would play of itself. That is, the aspect of the wondrous melody explained there, which is drawn through the prayer, as is written there. And therefore, it is aroused through the northern wind specifically — which is the aspect of gevuros, the aspect of the prayer in the aspect of din mentioned above. And from there David knew when chatzos was, and he would rise and engage in Torah — for it is all one category, as above.