the Shulchan Arukh Orach Chayim

by the Rav the Genius, the Righteous, the Holy Light, the Living Man, Great of Works, Our Master and Teacher the Rav Natan, the Memory of the Righteous and Holy be for Blessing, the Distinguished Student of Our Lord, Master and Teacher, the Truly Great, the True Holy Genius, Gushing Brook, Source of Wisdom, Light of Israel and His Holiness, Our Master and Teacher the Great Rav Nachman, the Memory of the Righteous and Holy be for Blessing, Composer of the Holy Books Likutei Moharan and Other Books.

(Laws of Early Rising in the Morning)

Halakhah 1

One should strengthen himself like a lion to stand up in the morning for the service of his Creator, that he should be the one to wake up the dawn. Note: ‘I have set the LORD before me always’ – this is a big rule in Torah" etc.

1. Because it says in the words of Rabbeinu Z"L [Our Teacher, of blessed memory] (Likutei Moharan (LM) 282) that when a man begins to seek himself and sees that he is very far from the Lord, blessed-be-He. And that he is full of sins and numerous faults. And it seems to him that he is far from good, then he must seek and ask and find in himself some good, how is it possible that he did not do some good in all his days? And though he see that even the little good that he did is full of wounds. For it is mixed in much waste. Even so, it is impossible that it has not some good point anyway. And so shall he seek and find in himself some more good. And though this good also be mixed with much waste. Even so, anyway it has some good point. And so shall he seek and find in himself some more good points. And through this, that he judges himself to the pan of merit and finds in himself good points yet, even though he did what he did and blemished what he blemished. Through this he actually goes out from the pan of guilt and actually enters into the pan of merit, and through this he can merit to teshuvah (return, repentance). And this is like (Ps. 37) And yet a little – and the wicked one is no more etc. Through that yet little thing, in which he is not wicked, through this and the meditation etc. [he is transformed to a good guy] see there. And by this he can make himself happy. And then he can pray and this is like (there, 146) I will sing unto my God while I yet have my being. By means of the yet little that he finds in himself, by means of this he can sing and thank the Lord and by this are made melodies. For the tunes are made by selecting good spirit from gloomy spirit etc. And this is [why he says] I will sing specifically, as in melodies etc. And likewise must one judge others to the pan of merit, even a complete wicked one – one must seek and find in him some good point etc. etc. see there. And whoever can do this -- to find a good point even in sinners of Israel – he can be chazzan (cantor) and pray before the podium etc., see there. And know, that every one of the Tzaddikim (Righteous) of the Age builds a tabernacle, that from there the children of Hebrew schools receive their breath without sin; therefore they begin from Leviticus etc., see there. And this Tzaddik who can collect all the good that is found in every one, he knows all the aspects that there are in this matter of tabernacles as mentioned above, that the Tzaddikim build, that from there the children receive their breath without sin etc. etc.; look into all this very well:

2. And this is like waking from sleep. For when a man sees that he is far from the Lord, blessed-be-He, etc., this is like sleep, which is one sixtieth of death, and when he seeks and asks and finds in himself some good point still, and livens and rejoices himself and wakes himself to the service of the Lord, blessed-be-He, through this – this is like waking from sleep. And this is like (Ps. 3) LORD, how many are mine adversaries become! etc. I.e. the adversaries of the soul, which are the sins and the faults of each person, which is the main adversaries of a man, and when they surge upon the man, God forbid, then they want to make him fall completely, God forbid, as if he has no more hope at all, God forbid. And this is like (there): Many there are that say of my soul: 'There is no salvation for him in God.' Selah. And then he is in the concept of sleep as mentioned above, and this is [why he says] (there): I lay me down, and I sleep. For this is like sleep as mentioned above. But actually the man is forbidden to despair himself. And he must overcome and wake up from his sleep through the little good that he finds in himself yet, as mentioned above. And this is [why he says] (there) I awake, for the LORD sustains me, that I overcome and wake up from my sleep because I yet do not despair myself, for the Lord sustains me. For the good point that a man finds in himself this is like Godliness, as it were. Because all the good is from Him, blessed-be-He. For the Torah and Israel and the Lord, blessed-be-He are all one, therefore when there is in an Israelite some good point, i.e. some mitzvah or good thing, this good is complete oneness with Him, blessed-be-He. For (Ps. 145) good is the LORD to all, and as is written (there, 34) O taste and see that the LORD is good. For all the good that is found in any place at all, it is all from him, blessed-be-He. And this is [why he says] (there, 3) for the LORD sustains me, i.e. the good point that I find in myself which is like Godliness, like the LORD is good to all, this is what supports me and awakens me from the sleep and then (there, 3) I am not afraid of ten thousands of people, that have set themselves against me round about, for I no longer fear them even though they are several ten thousands of faults and sins that stand over me to make me fall, God forbid. Because since I find in myself yet some good point, by this I awake from the sleep. And by this I actually enter the pan of merit and by this I will merit to teshuvah etc. as mentioned above. For all the bad is pushed aside because of the little good that he finds in himself, and he livens and raises himself by this. For a little light pushes off much of the darkness as is known. And this is like (there, 139): I awake, and I am yet with you, by means of my yet little etc., i.e. the good point as mentioned above, like I will sing unto my God while I yet have my being as mentioned above. And this is [the meaning of] and I am yet with You i.e. my yet little thing that is still with You as mentioned above – by means of this I awake, for this is like waking from sleep as mentioned above.

3. And this is like (there, 57): Awake, my glory; awake, psaltery and harp; I will awake the dawn. I.e. that the man must wake himself up from his sleep and his sunkenness. And by what shall he wake himself? – by the good points that he finds in himself yet, and this is the [the meaning of] I will awaken the dawn (ShaChar), for the good point is like dawn, like (Song of Songs 1) I am black (SheChoRah), but handsome, O daughters of Jerusalem, for since this point is mixed with much waste and with many faults that this man inflicted, by this it seems that it is black because it is set in gloom and darkness, God forbid, by him. But when he judges himself to the pan of merit and wakes up and finds in himself a good point as mentioned above, then he says I am black, but handsome... Do not see me, that I am dark (SheChaRchoret) etc. because the darkness (ShaChaRut) is not of myself etc. as Rashi explained there. For the good point in himself that there is in the man, even by sinners of Israel, it is very handsome and beautiful. Only, the darkness cloaks it. But when one wakes it up, it says black am I but handsome... Do not see me, that I am dark, because from my own side, I am exceedingly handsome. And this is like what our Sages of blessed memory said (Midrash on Song of Solomon 1): Black am I in the deed of the Calf, and handsome am I in the work of the Tabernacle. I.e. even though I have many sins, and I have become very far from Him, blessed-be-He -- this is like the deed of the Calf which includes all the sins in the world, for (Chulin 5) "whoever observes idolatry is as if he denies the whole entire Torah" -- even so, I am handsome in the work of the Tabernacle, i.e. the aspect of the little good that I find in myself yet. For immediately after the deed of the Calf they were commanded on the work of the Tabernacle, by the fact that the Lord, blessed-be-He, was reconciled to Israel through Moshe who devoted is soul for them and prayed for their sake. For Moshe was able to do this, to find a good point even in the least of the least, as explained in the words of our Rabbi of blessed memory every time (LM 282, LM II 82) and by this he was able to pray for them always, even when they faulted in the whole entire Torah by the work of the Calf. Even so, he found in them good points. And therefore Moshe said (Ex. 32): Why, LORD, does Your anger flare against your people? For he found the good that is in them and then the bad was pushed aside completely, as mentioned above, and therefore he said Why, LORD, does Your anger flare against your people? For the evil is not significant at all, against the little good that there is in them yet. And the Lord, blessed-be-He, was reconciled to him and had reconsidered regarding the evil etc. And then the Lord, blessed-be-He taught Moshe the order of prayer and ordered before him the thirteen attributes of mercy/lovingkindness/charity (chesed). And this is [the reason for] (there) And He said: 'I will make all My goodness pass’ etc., that he taught him and revealed to him all His good, blessed-be-He, as it were, in order that he should know that the Lord, blessed-be-He, is always good, and one can always wake up the good in the worst of the worst, and enter him into the pan of merit, and to return him in teshuvah, and this is like the thirteen attributes of mercy, like (there) The LORD, the LORD, God, merciful and gracious, long-suffering etc., that the Lord, blessed-be-He, is full of mercy and good to all, and holds out his anger to the righteous and to the wicked. For He leans toward mercy and judges everything to the side of merit, and finds a good point even in the sinners of Israel, and through this he tilts them to the side of merit, as mentioned above. And this is the idea of (there) keeping mercy unto the thousandth generation, that the aspect of mercy, i.e. what that He, blessed-be-He, leans towards mercy and judges to the side of merit and finds a good point etc. as mentioned above. This mercy keeps and sweetens for thousands, i.e. even though there be against this thousands and ten thousands of faults that the same man faulted -- even so, a little of the good that he finds by means of the mercy as mentioned above pushes off everything, as mentioned above. And through this (there) he forgives iniquity and transgression and sin etc. For through this he actually enters into the pan of merit etc. as mentioned above.

4. And then when the Lord, blessed-be-He, was reconciled to Moshe through finding good in all of Israel, even after the deed of the Calf as mentioned above, for Moshe was all good, like (Ex. 2) And when she saw him that he was a goodly child... And therefore he always had power to find the good in everyone, even in the sinners of Israel as mentioned above. And by this was the Lord, blessed-be-He reconciled, as mentioned above. And then he commanded them regarding the work of the Tabernacle, that each one should bring the donation of his heart for the work of the Tabernacle. For he would wake up the good that is in every one. And every one, according to the good that he had, brought the good donation of is heart for the work of the Tabernacle. For the Tabernacle was built from all the good that is chosen out from every one of Israel, which is like (Ex. 25) gold, and silver, and brass, and blue, and purple, and scarlet etc. which each one brought according to his good point, for the gold and silver and brass and blue etc., they are like the supernal colors (giwwunin `ila’in), which are like the good that there is in every one of Israel, which this is the idea of Israel, in whom I will be glorified, who are made up of grand colors (giwwunin sagi’in), i.e. the good points that there are in every one of Israel, who are made of up great varieties. For there is in every one of Israel a good point, even in the least of them, that is not found in his friend, as explained in another place (LM 34). And the Lord, blessed-be-He, glories in them as mentioned above. And this is like the varieties that were in the Holy Temple and the Tabernacle, like the gold and silver etc., which everyone brought from the good donation of his heart. For in that place were included all the good points, which are like the supernal colors that there is in every one of Israel, and therefore after the deed of the Calf, which Moshe then had to seek and find the good points that there are in every one of Israel as mentioned above -- therefore then specifically were they commanded regarding the work of the Tabernacle. For the Tabernacle was built from this, from the good points mentioned above, as mentioned above. And this is [the idea of] "Black am I in the deed of the Calf, and handsome am I in the work of the Tabernacle," i.e. in the good points that I find in myself, which are like the work of the Tabernacle as mentioned above. Likewise it is understood in the words of Rabbeinu mentioned above, that by the good that one finds in every one of Israel, by this is built the Tabernacle and therefore the one who can find all the good that there is in Israel, who is the idea of chazzan, as mentioned above, he knows all the aspects that there are in the matter of the Tabernacle of each of one of the Tzaddikim mentioned above, see there. For the main construction of the Tabernacle is by this, by the good as mentioned above. And by this the words of Rabbeinu are tied together well, see there well.

5. And this [is the idea of] (Ps. 57) Awake, my glory; awake etc. And through what shall I be able to awake? – through I will awake the dawn (ShaChar), through this that I awake the dawn. I.e. the good point which is like dawn (ShaChaR), like black am I but handsome – through this I can wake up from my sleep and my sunkenness etc. as mentioned above. And this is the idea of awake, psaltery etc., for through this are made melodies, like I will sing unto my God while I yet have my being as mentioned above:

And this is hinted in the words of the Shulchan Arukh "One should strengthen himself like a lion to stand up in the morning for the service of his Creator," that the man must overcome and awake from his sleep and his sunkenness, and through what shall he awake? – through him being the one to awake the dawn, i.e. as mentioned above. That he should wake up the good points, which are like dawn (ShaChar), like I will awake the dawn. And through this he shall wake up from his sleep and sunkenness etc. as mentioned above. And this is the idea of "to stand up in the morning," for the main waking up from the sleep, mentioned above, is through the idea of (Zohar Miketz 203) "The morning of Avraham, the man of kindness," i.e. through his leaning towards kindness and judging himself to the pan of merit, as mentioned above. And therefore Avraham was converting converts. For he was leaning to the side of mercy and found a good point in every one. And through this he drew all close to the Lord, blessed-be-He, as mentioned above. And this is why is appended the note I have set the LORD before me always, i.e. that always I put and value the Lord before my eyes, for even though I am far from Him, blessed-be-He, even so, the Lord is before me always in every place, for I find in myself a good point, as mentioned above. And this is the explanation of the verse (Ps. 16) I have set the LORD before me always: because he is at my right hand, I shall not falter. I.e. that always I place the Lord before me, even in the lowest levels, God forbid. For (there) because he is at my right hand, I shall not falter. For through the idea of "right," the idea of Avraham, the idea of kindness – through this I shall not falter. As in (there 94) If I said, My foot slips; Your mercy, O LORD, held me up. For through the kindness, i.e. that he leans towards mercy and judges himself to the pan of merit and finds in himself some good point yet – through this he shall not falter, forever, and this is (there) With the multitude of my thoughts within me, Your comforts delight my soul, i.e. when the multitude of thoughts confuse me and want to make me fall, God forbid, though abundance of faults etc., then Your comforts delight my soul, i.e. that the Lord, blessed-be-He, comforts him in that He helps him find some good point in himself. And this is his comfort, and in this he delights his soul etc. as mentioned above.

6. Hence the essence of waking up from the sleep is through the good point that one finds in himself, even when he, God forbid, is in the very lowest levels etc. as mentioned above. And by this are made melodies etc. as mentioned above. For at night, which is the time of sleep, then the Shechinah (Divine Presence) sorts out selections, as is known, and this hints to the aforementioned, when the aspect of sleep swells upon the man, then it is necessary to ask and to seek to find in himself good points, and through this he will awake from his sleep, as mentioned above, and this like (there 77): I call to remembrance my song in the night: I commune with mine own heart: and my spirit made diligent search. That I seek and ask after the good spirit, like the good point. And through this are made melodies, as mentioned above, like I call to remembrance my song in the night and as mentioned above. And through this, that he strengthens, to wake up from his sleep, through the good point that he finds in himself, as mentioned above. And through this is the main rectification of the prayer. For the root of prayer is only when he merits to find in himself the good points. Like I will sing unto my God while I yet have my being, as mentioned above. And this is the idea of the order of prayer, that in the beginning they say the offerings and the incense, which are like the selections, that they find and select good points, even from the aspect of beasts, from the [low] end of the [world of] action, as is known. And this is the main idea of the offering, to raise up from the beast to the man. And this is like incense, which had in it galbanum, i.e. that they choose out and find the good, even in the sinners of Israel, like galbanum, as our Sages of blessed memory taught from this (Kritut 6:72): "Any prayer that does not include from the prayer of sinners of Israel, is not prayer," for the main thing of prayer is like incense, through choosing and finding good points even in sinners of Israel, like galbanum, as mentioned above. And this is like the eleven signs of the incense, i.e. ten signs beside galbanum. This is like ten kinds of song, which are made through one’s choosing out and finding the good that is in sinners of Israel, like the galbanum, as mentioned above.

7. And when we say the passage of the offerings, it is as if we offered them, as our Sages of blessed memory said – whoever busies in the Torah of the burnt offering, it is as if he offered the burnt offering etc., for the main rectification of the offerings is in the aspect of the speech, to raise up from inanimate, plant, animal, to the speaking [kingdom]. For the good points, when they go up from the place that they go up, from the low levels, the main thing is that they should go up to the aspect of speech, for at first, when the good is not selected out and recognized because of the evil that covers it, then it’s like a dumb person, who has no speech, like (Ps. 39) I was dumb with silence, I held my peace, even from good etc., and when one reveals the good, as mentioned above, then the main revelation of the good and its elevation is like the speech, and this is the idea of (Song 2) O my dove, in the clefts of the rock, in the secret places of the stairs, this is like the good point, like the perfect dove, that is innocent with her mate and does not leave him to eternity etc., like our Rabbis of blessed memory said (Midrash on Song 4), for the good point that there is in every one, even in the least of the least, is cleft always to the Lord, blessed-be-He, forever, whatever place it is in, and when it falls, God forbid, into the depths of the shells that surround it from every side, like O my dove, in the clefts of the rock, in the secret places of the stairs, in the ultimate hiding -- then the Lord, blessed-be-He, says to it (there): let me see your countenance, let me hear your voice; for sweet is your voice, and your countenance is handsome. For although you are in the secret places of the stairs, even so you yourself are very handsome, like I am black, but handsome, and therefore, reveal yourself and show me your countenance. For your are still handsome, for the good point is always very handsome, and therefore show me your countenance and let me hear your voice – i.e. that you should reveal and find countenances of beauty, the good points, and thereby let me hear your voice, for through this one merits to speech. For then one is able to speak and thank and praise to the Lord, blessed-be-He. For at first he was not able to speak at all, as mentioned above. And this is like (there, 8): You that dwell in the gardens, the companions hearken to your voice: cause me to hear it. And Rashi explained: You that dwell in the gardens – among the gentiles etc., i.e. the aspect of the good points which are sitting and laid down among the nations, which are the evil lusts and blemishes etc., which are like the reflected light, and related in another place (LM 36). And the Lord, blessed-be-He, desires their voice. And this is the companions hearken to your voice: cause me to hear it. For the Lord, blessed-be-He, desires that they should reveal the good points and that they should make their voices heard in song and praise to the Lord, blessed-be-He, as mentioned above, and this is like the offerings which raise up the good points to the aspect of the speaking [kingdom] as mentioned above. And therefore one who busies in the Torah of the offering, it is as if he offered etc. For the main rectification of the offering is in the aspect of the speech, as mentioned above:

8. And this is like (Megillah 3) "The Priests at their [Temple] service, the Levites on their platform, the lay Israelites at their station." For the main rectification of the offering, which is to find and choose out the good point from inside the discards, from the aspect of animality, is through the Kohen, the man of charity. For through leaning to the side of charity and judging to the side of merit, through this one finds good points in all the low levels, which is the idea of the offerings, as mentioned above, and therefore all the remedies of the offering are made through the Kohen, the man of charity, who is like Avraham, as is written (Ps. 110) You are a priest for ever etc. And through this are made melodies, as mentioned above. And this is like the Levites on their platform, who would conduct in song on the platform at the time of offering the offerings. For through the aspect of the offering that is done by the Kohen, the man of charity, which is the idea of choosing out and finding good through leaning towards charity. Through this are made melodies, as mentioned above. And Israelites at their station, who would busy in Torah. This is like the speech, through which they would raise up the good to the speech, which is its main elevation. And therefore the men of the station would read in the portion Bereishit (Ta`anit 26) and in the portion Ha’azinu, for the work of creation was chiefly through selection of the good, as in "and in his goodness renews, every day, the work of creation" and this is like for it was but good, which is said on all six days of creation, for before the rectification of the work of creation it was said (Gen. 1): And the earth was astonishingly emtpy; with darkness – this is like the swelling of the evil which covers the good, and the rectification was through the aspect of (there) And the spirit of God hovered upon – this is the spirit of Mashiach (Messiah), who is like the good, for all the good points that they find in each one of Israel, this is like the sparking of Mashiach, for the root of the good is Mashiach, like Moshe, as in (Ruth 3) and it shall be in the morning, that if he will redeem you, good; let him redeem. And through the aspect of the spirit of God, the good spirit, like the spirit of Mashiach, through this is the main sustenance and building of the world. And through this, through the good points that one finds from inside the astonishing emptiness, and the darkness, through this (Gen. 1) And God said: 'Let there be light' And there was light. And then (there) and God divided the light from the darkness. For through the good point one truly enters the pan of merit and then the light is revealed and the darkness is divided and separated from the light, the evil from the good etc. and as mentioned above. Hence, the main work of creation is through finding and choosing out the good point, as mentioned above. And this is like (see the introduction of the Tikkunim): the form of the Tabernacle is like the form of the work of creation. For the offerings is like the work of creation, which is like the selection of the good etc. as mentioned above. And therefore was the offering made in the Tabernacle or in the Holy Temple. For the Tabernacle and the Holy Temple are also built through selection of the good etc. as mentioned above. And this is like (Deut. 3) that goodly mountain, said of the Holy Temple. And this is the idea of the portion Ha’azinu, that the men of the station would read. For the portion Ha’azinu is the song that Moshe Rabbeinu swore that through this song the Torah would not be forgotten, as is written (there, 31) then this song shall speak up etc. That even in the ultimate hiding, like (there) But I will surely have hid my face... this song shall be for me a witness. For the song hints that even if Israel is very far from the Lord, blessed-be-He, in the ultimate hiding, even so, they are close to him, blessed-be-He, for there are still found in them -- even in the least ones -- good points and as mentioned above. And this is like (there, 32) For the LORD's portion is his people, Jacob etc. He found him in a desert land, that even in a desert land and in an astonishing void, one finds the Lord’s portion is his people. I.e. the aspect of the good points, which are like the LORD's portion is his people etc. And therefore they read the portion Ha’azinu at the offerings and as mentioned above. For this is why the portion Ha’azinu is called "the song," as is written then this song shall speak up etc., for the good points mentioned above that they find in a desert land and in astonishing void etc., as mentioned above, from this is made song and melody as mentioned above and after recital of the offerings and incense which are like their choosing out and finding good points even in the very lowest levels, as mentioned above. After this they say verses of praise. For through the good points mentioned above, through this are made melodies, like I will sing unto my God while I yet have my being – I will sing specifically, as mentioned above. And this is like the Pesukei D’Zimra (verses of praise), which are like the songs and the melodies that are made by choosing out and finding good points in the lowest levels as mentioned above, and therefore they say, within the verses of praise, the verse I will sing unto my God while I yet have my being mentioned above, and as mentioned above.

9. And after that they say the blessing of the Shem`a recital and bless the Lord, blessed-be-He, for renewal of the work of creation, that He "renews in His goodness every day" always. And this is like the work of the Tabernacle that is built from the good mentioned above, as mentioned above. For the form of the Tabernacle is like the form of the work of creation, as mentioned above. And there is the main rectification of the prayer, as is written (Isa. 56) for my house shall be called an house of prayer for all people. Says the Lord GOD which gathers the outcasts of Israel etc. For the main construction of the Holy Temple is through the Lord, blessed-be-He, gatherer of the outcasts of Israel through finding also in the outcasts and the lost ones good points and gathering them to the holiness. And through this is the good that shall be assembled at the time of coming of the Redeemer in our days, soon. And through this will be the building of the Holy Temple, like this goodly mountain as mentioned above. And there is the main rectification of the prayer as mentioned above. For the main thing of prayer is only through this, through the good that one finds as mentioned above. And therefore before prayer they say offerings and verses of praise, i.e. they choose out the good points etc. And from this are made melodies and songs as mentioned above and afterwards the build from this the Tabernacle, where the main rectification of prayer is. And this is like the blessings of recital of Shem`a, which are like halls of holiness and therefore they say then "and in His goodness renews every day always the work of creation." For the form of the Tabernacle is like the form of the work of creation as mentioned above. And from there, from the aspect of the Tabernacle, the children receive the breath of their mouths in which is no sin. And this is like recital of Shem`a, like (Deut. 6): And you shall teach them diligently unto your children etc. and you shall teach them to your children, speaking of them etc. For the essence of recital of Shem`a is like the good that is chosen out as mentioned above. And through this the Holy One, Blessed-be-He and his Presence are united through the elevation of Female Waters, as the Divine Presence is glorified, as it were, "Chazi bameh bara qatina l’gabekha" (See, me son, with what are you coming to me). And all this is through finding good points even in sinners of Israel, for this is like the raising of Female Waters, to raise up the holiness from the deeps of depths of the shells. And thereby It is glorified more and more. For this is the main glory of the Lord, blessed-be-He, as our Rabbi of blessed memory said several times, as is written in the Zohar (Yitro 67) "When Yitro came, specifically then-onward was the name of the Holy One, blessed-be-He, raised and honored," for specifically when the good points are raised high and gone up that were [once] laid very low -- in this specifically the Presence is glorified, as it were, exceedingly. And through this are unified the Holy One, blessed-be-He, and his Presence, like the LORD our God, the LORD is one, as is known. And this is like (Ex. 26) and it shall be one tabernacle, that all the good points are included in His oneness, blessed-be-He, and then one begins to pray the prayer of Shemoneh `Esreh and begins Lord, open my lips etc. For by means of all the above, through this specifically one can pray through finding the good, and one makes the Tabernacle etc. as mentioned above. And then one can open the mouth to speak, for this is the main raising of the good, that it should go up to the aspect of speech. And therefore one requests about this Lord, open my lips etc.:

10. And this is like donning of clothes, that it is necessary to hold the clothing on the right side, and always strengthen the right upon the left, for the main thing depends on the aspect of the right, i.e. that one leans towards mercy and finds in himself some good points. And through this he awakes from the sleep as mentioned above. And through this are made clothes to clothe his soul that was naked until now the whole time the good was not revealed while it was in the aspect of sleep. And this is like the blessing of "Who clothes the naked" that one blesses in the morning, as is brought down. For through the good points that are revealed which are like (Isa. 49) O Israel in whom I will be glorified, – specifically in them will the Lord, blessed-be-He, be glorified, as it were, as mentioned above. Through this are made clothes, like clothes of glory, clothes of honor, and this is like tzitzit and tefillin which are like clothes to the soul, like (Zohar Bereishit 23) "’For that is his only clothing, it is his garment for his skin’ – this is tzitzit and tefillin" which are made from the good points selected in night in the aspect mentioned above as is understood in the books. Hence the main aspect of clothing, like clothes of glory, the inclusion of the colors, is made from the aspect of good points that are selected, which are like the inclusion of the colors as mentioned above. And therefore (2:4) one must strengthen the right at the time of dressing, for all this is drawn from the aspect of right through leaning towards mercy. Through which one finds good points etc. And through this are made clothings as mentioned above.

11. And all the blessing of the morning hints to this, that one praises the Lord, blessed-be-He, that He helps him find in himself good points in order to awake from his sleep and fallenness. And this is like "Who gives the rooster understanding, to discern between day and night," for the good point is like day. And the bad is like night and darkness. And through this that he finds good points then the bad is separated and then one separates between day and night. And this is like "to discern between day" etc. and this is like "Who has not made me a gentile" etc. For if he would not find in himself the good point, he could fall completely, God forbid, and would become a gentile, God forbid. But now through awakening and being strengthened through the Lord, blessed-be-He, helping him find in himself a good point as mentioned above therefore he thanks and praises the Lord, blessed-be-He that he "did not make me a gentile," and this is like "who opens the eyes of the blind...releases the bound... straightens the bent." For at first at the time of his sleep and fallenness he was like a blind one tracking in the dark. And he was really in the prison house and was bent etc. But now through the good point that he finds in himself through the Lord opening his eyes through this he is released from his bonds and straightened from his bentness etc. For through this he actually merits to go out from the pan of liability to the pan of merit and to return in repentance as mentioned above. And likewise the rest of the blessings all of them hint to this. And this is why he concludes "Who gives strength to the tired" since He gives him power within his great tiredness that he can yet awake from his sleep. And this is "Who causes sleep to pass from my eyes" etc. as mentioned above. And all this is through the lovingkindness as mentioned above. And this is why he stamps it with "who bestows good mercies." For everything is through the mercy, like (Zohar Miketz 203a) "the morning of Avraham" through leaning towards mercy as mentioned above:

12. And this is like the four Parshiyot [that we read before Purim and Pesach]: P. Sheqalim, the idea of charity, for charity is like "kindness to Avraham" who performed charity and kindness with all the world, through which one can find good points, as mentioned above. And this is like (Isa. 41) at whose steps righteousness attends. Since through charity one can call the good that falls into the lowest level, like feet, like (Ruth 3) and uncover his feet, and lay down. And likewise hinted in the words of our Rebbi of blessed memory in another place (Ch. 17) that through charity one wakes up the good that was hidden and concealed in places far from the Lord, blessed-be-He. And this is like the Sheqels of voluntary contribution towards the Tabernacle. For the Tablernacle is built from the aspect of the good that is collected etc. as mentioned above.

And afterwards one reads P. Zakhor, which is the idea of the war of Amaleq. For through this one finds the good, as mentioned above. And through this is suppressed Amaleq who is the force of the Other Side which strengthens itself, God forbid, to cast down the weak-strengthed ones in Israel as if they have no more hope, God forbid. Like (Deut. 28) and smote the hindmost of you, all that were feeble... when you were faint and weary etc. since he wants to strike the feeble ones, i.e. weak of strength, to cast them down, God forbid, which is the idea of and smote the hindmost of you. But when one merits to find in oneself a good point, even at the time of his fall, God forbid, through this he suppresses Amaleq. And therefore after P. Sheqalim, which is like the awakening of the good as mentioned above, we read P. Zakhor, for through this one suppresses Amaleq, as mentioned above.

And afterwards we read P. Parah, which is the idea of return, like (Midrash Rabbah P. Chuqat) "Let its mother [the red heifer] come and wipe up after its son [Golden Calf]," for through the good points that one finds, through this is suppressed the evil, the idea of Amaleq. And through this one merits in truth to return, as mentioned above. And this is like (Zohar Chuqat 180b) a red heifer, faultless. Red – this is hard judgement. Faultless – this is loose judgement. I.e. when one is in the aspect of hard judgement, when the evil strengthens itself, God forbid, which is like hard judgement, God forbid. Then it is necessary to loosen the judgement through finding in oneself some good point yet. And this is like (Num. 19) wherein is no blemish, and upon which never came yoke. For the good point is like the faultless dove which has not any fault. For she is nice and beautiful, like I am black, but handsome etc. as mentioned above. And this is like (Num. 19) purifying the impure and impurifying the pure. For this aspect, that one judges himself to the pan of merit and finds in himself good points – this aspect purifies the impure and impurifies the pure. For whoever is in a low level needs specifically to find merit in himself in order that he should not fall completely, God forbid. And his main purification and return is through this specifically, as mentioned above. But whoever is pure, when he holds himself to be on a good level, is certainly damaged by this, for he falls to haughtiness, God forbid. As our Sages of blessed memory said: "Even if the whole world tells you you are righteous, be in your eyes as a wicked one. And therefore they said "as a wicked one" and not completely wicked one, God forbid. For it is forbidden to hold oneself to be a completely wicked one, God forbid, only, on the contrary, when it seems to him that he is completely wicked, God forbid, and even if that is the truth, God forbid – even so, it is necessary to seek and ask to find in himself a good point so that he should not be completely wicked, as mentioned above. And through this he is purified and merits to return, as mentioned above. And this is the idea of purifying the impure and impurifying the pure, as mentioned above.

And afterwards we read P. HaChodesh. For this the idea of sanctification of the moon, like the filling of the moon from its blemish. For this is known, that when Israel are, God forbid, on a low level, this is like the blemish of the moon, denunciation of the moon, from which come all the blemishes and sins, God forbid. And therefore when a man of Israel awakes and finds in himself a good point, through this he comes back in return as mentioned above. This is like the filling of the moon from its blemish, like the sanctification of the new moon. For the essence of the sanctification of the new moon is through the aspect mentioned above. For at the beginning of the month when one sees the moon to sanctify it at the Court, then it is very small and thin. And then it is only like a point, i.e. like the good point, mentioned above, which is like black am I but lovely etc. as mentioned above. I.e. when the moon is in ultimate minimality at the end of the month, then must all Israel seek and ask until they find some visible little point of the moon, and then they sanctify the moon at the Court, which is like repair and filling of the moon. For through the aspect of the point alone, like the good point which one merits to find in the ultimate minimality, through this they are repaired and actually enter into the pan of merit etc. as mentioned above. Which is like repair and filling of the moon from its blemish etc. as mentioned above. And therefore the Court and all Israel say "sanctified, sanctified" (Rosh Hashanah 24). For through the point alone they are sanctified etc. as mentioned above, through judging to the pan of merit. And this is like all of them saying "sanctified, sanctified," i.e. through their words they raise up the moon from the aspect of blemish and reduction to the aspect of repair and filling, which is its sanctification through the point of light alone that they see of the moon and this itself is the aspect mentioned above. For through denunciation of the moon it was reduced and then the Lord, blessed be He, gave her the stars to appease her mind, as our sages of blessed memory said (Midrash Rabbah 10) and as brought in the explanation of Rashi. For the stars hint to the aspect of the good points that are found in every one of Israel, through which they enter the pan of merit in truth, through [their] judging them to the pan of merit as mentioned above, like (Dan. 12) and they that turn many to righteousness [shall be] as the stars etc. And they that turn many to righteousness, i.e. the righteous of the generation, which judge everything to the pan of merit. And through this even the sinners of Israel actually enter the pan of merit as mentioned above. And this is the idea of stars, like and they that turn many to righteousness [shall be] as the stars as mentioned above. For the stars are like points. For this verse and they that turn many to righteousness speaks there at the end of Daniel of the matter mentioned above, as explained there, Many shall be purified, and made white, and tried; but the wicked shall do wickedly etc. (there). And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars etc. That is, at the footsteps of Mashiach, at the end of the Age, the Other Side will strengthen up, God forbid, as is known, and then the selection and purification shall be great, like many shall be purified, and made white, and tried etc. And then shall be the main rectification, through the aspect mentioned above, through they that turn many to righteousness. I.e. through the Tzaddikim who shall judge all to the pan of merit and shall find good points even in the very very lowly ones, which is the main service of the Tzaddikim, and through this specifically shall Mashiach come, quickly in our days. For this the idea of Mashiach etc. as mentioned above, and this is And they that be wise shall shine etc. and they that turn many to righteousness [shall be] as the stars etc., for the main rectification and redemption at the final end shall be through this, throught the idea of the good points mentioned above. Which are like stars etc. as mentioned above. And this is like (Ps. 148) Praise him, all you stars of light. For through the good points, which are like the stars that shine, through this one can thank and praise the Lord, as in I will sing unto my God while I yet have my being as mentioned above. And this is the idea of why [God] gave the moon the stars, to appease her mind. For through the idea of the stars, which are like the good points, as mentioned above, through this is remedied the blemish of the moon, as mentioned above.

And this is the idea of rising at midnight. That one must break the force of sleep through the good points mentioned above, like (there 57) Wake up, my glory; awake, psaltery and harp. And this is like (Berakhot 3) the harp of King David which would play by the north (tzafon) wind, like the good spirit, the good point hidden (tzafun) and concealed even in the ultimate sleep, even in the lowest level, like (Ps. 31) Oh how great is Your goodness, which You have laid up (tzafanta), and these good points blow on David’s harp, for this is how melodies are made, as mentioned above. And that is why it played by itself through it, as mentioned above. And through this one awakes from the sleep at midnight during the force of sleep etc. as mentioned above. And this is like the Exodus from Egypt, as it is said in Parashat HaChodesh (Ex. 12) This month shall be to you etc. For Parashat HaChodesh, i.e. sanctification of the new month, is the first mitzvah that Israel was commanded at the time of leaving Egypt. For the main redemption of leaving Egypt was through this aspect mentioned above, like (Eze. 16) And when I passed by you, and saw you wallowing in your blood, i.e. Israel was filthy. For they were in the aspect of forty-nine levels of impurity, as is known. And the Lord, blessed-be-He, had pity on them and found good points in them even during the impurity of Egypt that overcame them, as our Sages said (Midrash Tehillim 114), "on account of only four things were (they) redeemed." This is like good points that the Lord, blessed-be-He, found in them, even in Egypt, and through this they were redeemed. And this is the idea of ...I said unto thee: In your blood, live. "In your blood, live" – even in the force of the blood and the filths, even so, live. For there too can one find good points, as mentioned above. As they were redeemed through this, as mentioned above. And therefore the first mitzvah Israel was commanded was Parashat HaChodesh. For this is like sanctification of the new moon through only a point, as mentioned above. As this is the basis of redemption from Egypt and the last redemption, as in He gathers together the outcasts of Israel etc. as mentioned above. Blessed be the Lord. Amen, and Amen:

13. And this is like (Ex. 11) About midnight I will go out into the midst of Egypt. "About midnight" specifically, for at midnight the good point is awakened, like the idea of the north wind that blows on the harp of David, as mentioned above. And therefore the good wind, the good point is drawn from the north specifically, for "Out of the north the evil shall break forth" (Jer. 1) and from there specifically is drawn the north wind, the good wind that blows on the harp of David and plays. For this is the main excellence of the good that goes out from the midst of the force of evil and the Other Side, as mentioned above. And through this specifically are made melodies, as mentioned above and as brought down in the books, that the advantage of light is over darkness specifically, as is known. For at midnight, then the Shechinah, as it were, is in ultimate minimality, as is known, and then it is like only a point. And then is the intensification of the sleep, and then specifically must everyone, whoever the awe of the Lord touches his heart, strengthen himself in very great intensity to awake from the sleep then. And this is like the fact that one wakes up from the force of sleep and the Other Side through the good point alone, etc. as mentioned above. And this is like Passover, as the Lord, blessed-be-He, spared and skipped over the houses of the children of Israel when he struck the Egyptians, this is like the Lord, blessed-be-He’s, in His mercy collecting and saving the good points which are like Israel, like (Ex. 4) Israel is my son, my firstborn, from amidst the firstborn of Egypt, from amidst the force of the Other Side, as this was the essence of the Egyptian redemption, as mentioned above, and therefore the first to reveal the secret of midnight was Abraham our father, peace be upon him, when he warred with the kings and saved Lot. As it is written (Gen. 14) He divided [his forces] against them [and attacked] that night etc. For the main idea of midnight i.e. to break the power of sleep to break the night and the darkness through the good point as mentioned above – this is done only through the idea of Avraham the man of kindness through leaning to the side of mercy as mentioned above. For Avraham chased after the kings to save Lot for the sake of the good point that was in Lot. And therefore although Lot was wicked, Avraham devoted his soul for him to save him, for the sake of the good point that was in him for from him went out Ruth, from whom went out David Mashiach who is the main and root of the good point as mentioned above. And therefore the main intention of the kings was to kill Lot. For the whole intention of the Other Side is to overcome the aspect of the good point, God forbid. But the Lord did not abandon him to their hands but gave power to the aspect of Avraham, to the aspect of mercy to save Lot through the good point that was in him. And through this he killed the kings, for through judging to the pan of merit and finding good points even in the wicked ones, through this the Other Side is suppressed. For the evil is pushed away before a bit of good, as mentioned above:

14. And this that which is written in the Zohar Chadash, You that dwell in the gardens... – in the shame and filth of this lowly world etc. see there i.e. as mentioned above. Since although a man in a low level is in shame and filth. Even so, the Lord, blessed-be-He and the angels and the souls of the Tzaddikim that are in Gan Eden hear his voice, like ...the companions hearken to your voice. Which this itself is like rising at midnight, as mentioned above. And see above, that I brought this verse, You that dwell in the gardens that was said in reference to the point that there is in everyone that is laid in the place where it is laid, see there. And now according to the words of the Zohar Chadash mentioned above the idea is well explained.

15. And this is like our Sages’ dispute regarding the knowledge, to know how to direct when midnight is, as brought down in Berakhot (folio 3), "But did David know the exact time of midnight? -- Even our teacher Moses did not know it!" But by David the harp was hung etc. I.e. for the main redemption in general and in detail, the redemption of the soul of each and every one depends on this knowledge and conception, to precisely direct the points of midnight. I.e. when the force of sleep strengthens upon the Israelite soul and wants to cast it down completely, God forbid, through the multitude of his sins and corruptions until he would almost almost fall completely, the Merciful One save us -- then specifically the Lord, blessed-be-He, will shine on him in His mercy that he should remind himself of the good points that are in him and should liven himself as mentioned above, which is the idea of rising at midnight, which is when the Shekhinah, which is the inclusion of the souls of Israel, is in ultimate smallness and minimality and then she cries in a bitter voice to the Lord, blessed-be-He, in the aspect of (Ps. 42) As the hart pants etc. Like (Jer. 31) A voice is heard in Ramah, lamentation, and bitter weeping etc. And then the Lord, blessed-be-He, awakes his compassions and draws down a thread of mercy etc. as all this is understood in the writings. And all this is done with each of Israel at all times. Since at every beat the aspect of sleep strengthens upon him, as mentioned above. Until he almost almost etc. -- the Merciful One save us. And then specifically must one seek his good point as mentioned above, like (Ps. 94) When I said, My foot slips; Your mercy, O LORD, held me up. In the multitude of my thoughts within me Your comforts delight my soul, as all this is like the holy teaching of I will sing mentioned above. That specifically when one arrives in his mind to complete constriction, the Merciful One save us, until he wants to say, My foot slips, God forbid, then specifically the mercies of the Lord shall hold him up according to that which is mentioned above, to awake him from his sleep and to strengthen him, which this is the idea of waking at actual midnight, which is the time of ultimate smallness. And then specifically is the aspect of waking from sleep, which is like waking from his fallenness through the aspect of I will sing unto My God while I yet have being as mentioned above. And on this depends the redemption in general and in detail as mentioned above. And therefore the first redemption was at midnight specifically. And so shall the last redemption be, which we hope soon in our days shall be through the aspect of midnight through the fit and fearing ones who arise each night at midnight, that through this they draw upon themselves the aspect of the holiness of midnight, which at that time great mercy is awakened, which through this they merit to draw upon themselves always the aspect of the wakening from the sleep that is at midnight, to draw upon themselves this aspect always i.e. that whenever they want to cast upon them a very great sleep and smallness. Even if they cast them down in whatever way they cast them down, God forbid, even if what happens to him happens. Despite this he shall always wake up specifically from amidst the force of the smallness, in the aspect of waking at midnight mentioned above. I.e. through the aspect of the yet little good that he finds in himself, and as mentioned above. And therefore Moshe did not yet know how to direct exactly when midnight was. For then it was yet before the giving of the Torah. and there was not yet the awakening from below, for there were not quite yet such tzaddikim who arose at midnight and delved in Torah because it was before the giving of Torah. And therefore it was difficult to direct exactly the point of midnight, even for those who say that Moshe did too know but was not quite able to speak about it and was yet afraid that perhaps they would mistake it etc. For he was not yet able to draw down this revelation openly because it was before the giving of Torah. But David did know, for the harp was hung above his bed. And the power of the harp is drawn from the Torah, as brought down in the words of the Admor Z"L. For the harp of David was five-stringed, corresponding to the five books of the Pentateuch and he would awake from his sleep until he knew how to direct the hour and the point of midnight. For David was the aspect of Mashiach who always busies with the repair of souls of Israel to awake them from their sleep through the aspect mentioned above through the good points that he finds in each one and he teaches each one and shines on his heart that he can seek and ask after and find in himself good points always, in order to awake him from his sleep and fallenness that he should not fall completely, God forbid. And the main thing is to have direction at the time when he would almost almost fall, God forbid. Then specifically he will shine on him in His mercy and save him and awake him from the aspect of (Ps. 37) Though he fall, he shall not be utterly cast down etc., like (there) The wicked watches the righteous and seeks to slay him. The LORD will not leave him in his hand. Like (Deut. 32) when He sees that their stay is gone, and there is none remaining, shut up or left at large. And he shall say... I, even I, am He etc. And all this is in the power of the Torah which we have already received through Moshe Rabbeinu and through all the Tzaddikim that have been until now who thoroughly explained to us the ways of the Torah and therefore David did know the time of midnight through the harp mentioned above for he was skillful in playing (I Sam. 16) for all the holy teaching mentioned above, to seek the good and to enliven oneself through this. All this is the idea of the holy melodies that go out from the harp of David, as in, I will sing unto my God while I yet have my being, as mentioned above, like, Awake... psaltery and harp; I will awake the dawn, as mentioned above. And through this David merited to know to direct the point of midnight mentioned above, upon which the latter redemption in general and detail depends, for each soul of Israel. For David was Mashiach, through whom will be the final redemption, which is the complete redemption, after which there is no exile. And the main thing is through the idea of songs and melodies mentioned above, like (II Sam. 23) the Mashiach of the God of Jacob, and the sweet singer of Israel, i.e. through the aspect of I will sing mentioned above. Soon in our days, Amen. And understand these things well, for it is impossible to explain it all, just that everybody, according to whatever happens to him all the days of his life, in the days of his youth and in the days of his elderliness, can enliven himself always according to all these words of ours which explain a little of the truth of the holy advice and teaching of I will sing unto my God while I yet have my being which the Admor Z"L very very much heeded us to walk in. Happy is he who holds by it: (:^>

http://nissim.lbox.org/breslev – Nissim’s Breslev translations

http://breslov.com/library/ -- many Breslov books online in Hebrew.