קבלה על במדבר 11:7

The advantage of one who unifies ‘night’ with ‘day’ via the study of Torah is explained by the verse “Behold, the eye of Hashem is toward them that fear Him, toward them that wait for His mercy; To deliver their soul from death, and to keep them alive in famine" (Psalms 33:18). The “eye of Hashem” was explained in the Zohar in the Idra Rabba: “54. It is written: “Behold, the eye of Hashem is upon those who fear him” (Tehilim 33:18) and it is also written: “The eyes of Hashem, they rove to and fro through the whole earth” (Zechariah 4:10). MEANING: If they merit, “the eye of Hashem is upon those who fear him”: that is, the upper eye OF ARICH ANPIN. If they have no merit, “the eyes of Hashem, they rove to and fro”: THAT IS the lower eye OF ZEIR ANPIN.” Certainly one who does this corrects the attribute of ‘Tzadik’ with the Shechinah, since a thread of grace is drawn to him and Her, as it says in many places. That which he caused separation to the Shechinah with the drop in vain, and the secret of the drop is ‘white’, which corresponds to Chesed as it says in the Tikkunei Zohar about “and the manna was like coriander seed” (Numbers 11:7); corresponding to this he ties ‘night’ with ‘day’ to receive the thread of grace (Chesed). As it says in the Zohar in Vayigash (verse 48) about the verse “Hashem, God of my Salvation” (Psalms 88:2) that one who wakes up at midnight and deals with the Torah is established with the attribute of “Tzadik Chai Haolam”, and then during the day he merits the thread of grace, thus “God of my Salvation”, since the thread of grace is redemption, as it says “save with Your right hand, and answer me” (Psalms 60:7), and we will not quote it here as to not lengthen.