Chasidut · Breslov
Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:4/ליקוטי הלכות·
אוְעַל־יְדֵי־זֶה נִמְשַׁךְ הַשִּׁיר חָדָשׁ הַנַּ״ל, בְּחִינַת (תהלים צח, א): ״מִזְמוֹר שִׁירוּ לַה׳ שִׁיר חָדָשׁ כִּי נִפְלָאוֹת עָשָׂה וְכוּ׳״. וּמִשָּׁם כָּל הַשִּׁירוֹת וְתִשְׁבָּחוֹת שֶׁאוֹמְרִים בַּבֹּקֶר בִּתְפִלַּת שַׁחֲרִית, כִּי כָּל הַשִּׁירוֹת וְתִשְׁבָּחוֹת שֶׁל עַכְשָׁיו – נִמְשָׁכִין מִקּוֹל הַשִּׁיר שֶׁיִּתְעָר לֶעָתִיד.
1THE NEW SONGAfter exploring the deeper meaning of the nighttime devotions, Reb Noson turns to the final subject of the Rebbe’s lesson: the new song of the future that emerges by dint of our perfection of emunah in chiddush ha-olam. Although this new song will fully manifest only in the future world, through the power of the tzaddik’s prayer of din we can awaken it even now, in the melodies and songs of praise in our morning prayers.Sing to HaShem a new song, for He has performed wonders”— is channeled into the world. All the songs and praises that we recite in the morning, in the Shacharit prayer, stem from this song of the World to Come, since all the present-day songs and praises are channeled from the voice61 of the song that will burst forth in the future.
בוזְֶה בְּחִינַת (איוב לח, ז): ״בְּרָן יַחַד כֹּכְבֵי בֹּקֶר״, בְּחִינַת הָרִנּוֹת וְהַתִּשְׁבָּחוֹת שֶׁנִּתְעוֹרְרִין בְּכָל יוֹם בַּבֹּקֶר, שֶׁנִּמְשַׁךְ מֵהַבֹּקֶר שֶׁל לֶעָתִיד, שֶׁהוּא בְּחִינַת חִדּוּשׁ הָעוֹלָם וְכוּ׳, שֶׁנִּמְשַׁךְ עַל־יְדֵי הַתְּפִלָּה־בִּבְחִינַת־דִּין כַּנַּ״ל.
2This relates to “when the morning stars sing together,” referring to the songs and praises that are roused daily, in the morning, by the stars and angels.62 renders the verse: “When the morning stars sing praise together and all the divisions of angels sound forth.” These songs are channeled from the song that will be sung on the morning of the future, the concept of chiddush ha-olam, which in turn derives from the judgment-prayer of the tzaddik who extracts all holiness from the Sitra Achra.
גוזְֶהוּ (שם): ״וְיָרִיעוּ כָּל בְּנֵי אֱלֹהִים״, כִּי כָּל זֶה נִמְשַׁךְ עַל־יְדֵי בְּחִינַת ״בְּנֵי אֱלֹהִים״, שֶׁהוּא בְּחִינַת דִּין וּגְבוּרָה דִּקְדֻשָּׁה, הַיְנוּ עַל־יְדֵי הַצַּדִּיקִים גִּבּוֹרֵי כֹּחַ הַנַּ״ל, שֶׁיְּכוֹלִים לְהִתְפַּלֵּל תְּפִלָּה־בִּבְחִינַת־דִּין, שֶׁעַל־יְדֵי־זֶה נִתְעוֹרֵר הַשִּׁיר שֶׁל לֶעָתִיד, שֶׁמִּשָּׁם הוּא בְּחִינַת ״בְּרָן יַחַד כֹּכְבֵי בֹּקֶר״, וְכַנַּ״ל.
3And this aligns with the rest of the verse, “and all the angels of Elohim shout for joy.” Elohim is the Name of HaShem that connotes din.63 All song and praise are drawn by means of “the angels of Elohim,” namely din and holy strength—meaning through those tzaddikim, the mighty ones of strength, who can pray a prayer of din. In turn, this judgment-prayer awakens the song of the future, on account of which “the morning stars sing together.”