Chasidut · Breslov
Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 5:5/ליקוטי הלכות·
אוְזֶהוּ ״יִתְגַּבֵּר כַּאֲרִי לַעֲמֹד בַּבֹּקֶר וְכוּ׳״ – ״יִתְגַּבֵּר״ דַּיְקָא, כִּי צָרִיךְ הִתְגַּבְּרוּת גָּדוֹל לָזֶה, כִּי עִקַּר הִתְעוֹרְרוּת הַשֵּׁנָה נִמְשַׁךְ מִגְּבוּרוֹת, מִבְּחִינַת הַתְּפִלָּה־בְּחִינַת־דִּין שֶׁל הַבַּעַל כֹּחַ, כַּנַּ״ל.
1RISING WITH STRENGTHReb Noson now shows how all the above devotions of the night and day are reflected in the words of the Shulchan Arukh.Now, this is the meaning of the opening words of the Shulchan Arukh: “Yitgaber like a lion to rise up in the morning.” The emphasis here is on the word yitgaber, because great willpower is needed for this rising. For the power to rouse from sleep derives mainly from gevurot64 is precise, in which indicates that a person ,(יתגבר) that yitGaBeR has to “strengthen himself” in order to wake up, has the root ,(גבורות) the same root letters as GeVuRot elements of the sefirah of Gevurah that stem from Daat.—that is, from the judgmentprayer of the master of spiritual strength, as explained above.65 of the generation, as they are the ones who can pray the prayer of din that will wake him from sleep.
בוְזֶה ״שֶׁיְּהֵא הוּא מְעוֹרֵר הַשַּׁחַר״ – בְּחִינַת (תהלים נז, ט): ״עוּרָה כְבוֹדִי עוּרָה הַנֵּבֶל וְכִנּוֹר אָעִירָה שָׁחַר״, הַיְנוּ לְעוֹרֵר הַנִּגּוּן הַנַּ״ל שֶׁמְּזַמֶּרֶת אַיֶּלֶת הַשַּׁחַר בַּבֹּקֶר, עַל־יְדֵי כֹּחַ הַצַּדִּיקִים הַנַּ״ל, עַל־יְדֵי שֶׁהֵם מְגַלִּים כְּבוֹדוֹ יִתְבָּרַךְ.
2And this daily tikkun of daat is also the explanation of what the Shulchan Arukh says next: “so that it is he who awakens the shachar.” This relates to “Awake, my kavod! Awake the harp and lyre! I will awaken the shachar.” The word shachar alludes to the Ayelet HaShachar.66 mountain deer); see Bekhor Shor on Shemot 34:30. Thus איילת) the light of shachar is called AYeLet HaShachar In the kabbalistic lexicon, Ayelet HaShachar .(השחר is an appellation for the Shekhinah (Zohar II, 19b), Whose rectification and return to wholeness comes with the morning’s dawn. This means that a person should be the one to awaken the melody, the song of the future mentioned above, which Ayelet HaShachar, the Shekhinah, sings in the morning.67 (II, 46a) teaches that at chatzot the Shekhinah /Ayelet HaShachar arises to sing. Then, with the break of dawn, HaKadosh Barukh Hu delights with the Shekhinah and with all those whose spiritual devotions in the night ensured Her ascent. This is facilitated by the power of the tzaddikim, who wake us up by dint of their revealing HaShem’s kavod when they extract daat from the grip of the Sitra Achra.
גשֶׁהוּא בְּחִינַת ״עוּרָה כְבוֹדִי עוּרָה הַנֵּבֶל וְכִנּוֹר אָעִירָה שָׁחַר״. אַשְׁרֵי! אַשְׁרֵי! מִי שֶׁיֵּשׁ לוֹ חֵלֶק בָּזֶה! וְהָעִקָּר עַל־יְדֵי הִתְקָרְבוּת לְצַדִּיקֵי אֱמֶת בֶּאֱמֶת לַאֲמִתּוֹ בִּשְׁבִיל כְּבוֹדוֹ יִתְבָּרַךְ, לֹא בִּשְׁבִיל כְּבוֹד עַצְמוֹ, חַס וְשָׁלוֹם.
3This then is the meaning of “Awake, my kavod!”—arouse the glory/soul by arising at midnight, reciting Tikkun Chatzot and studying Torah—“Awake the harp and lyre!”—thereby waking the new song of the future—“I will awaken the shachar”— that Ayelet HaShachar rouses to sing. Fortunate indeed is he who has a part in this. That said, the most important thing is to genuinely draw close to the true tzaddikim for the sake of HaShem’s glory, and not for one’s own glory, chas ve-shalom.