Chasidut su Salmi 134:78

2. At night, Malchut is in exile. The essence of the perfection of Malchut is through length of days. In other words, the aspect of Da'at/Knowledge, the aspect of benevolences. At night, judgment(s) are strengthened {they have the upper hand, so to speak}. Therefore, at that time. Da'at is hidden and Malchut is dimished and descends among the lower {worlds}. The essence of Da'at is received from the hands, in the aspect of an argument for the sake of heaven, the aspect of (Lamentations 3:41) "Let us lift up our hearts to our hands", etc. And at night, the spirit in the pulse does not flow as much {literally, 'the spirit which beats'} and the movement of the limbs are heavier at night. Because of this, the melancholy spirit is then strengthened, in the aspect of (Psalms 30:6) "in the evening, weeping may tarry". The essence of this strengthening is on the hands, as is explained there in the aspect of 'melancholy hands', etc. Therefore, in the morning, when the spirit renews and returns and animates all the limbs, then the melancholy spirit is nullified, in the aspect of (Id.) "but in the morning there is joyful singing". The spirit in the pulse returns to flow through all the limbs, especially the hands. Therefore, one must specifically purify his hands, for there the melancholy spirit is especially strong, as explained above. And the opposite is also true - at that time even more holiness is drawn down there {to the hands} and therefore they must be sanctified and purified. Purification is through water, which is the aspect of benevolences, the aspect of Da'at. Then, through this, one may build the Malchut. For the essence of the building of Malchut is from the hands, in the aspect of (Song of Songs 2:6) "His left hand was under my head, and his right hand...", etc. In other words, through the spirit of the pulse that is in the heart, it is drawn on the hands until they can reach heavenward. And from there, one can receive words in the aspect of arguments for the sake of heaven, as explained above. This is the aspect of Da'at, through which is the essence of the perfection of Malchut, as explained above. This is the meaning of (Berakhot 15a) "Anyone who relieves himself, washes his hands, dons phylacteries and recites Shema is as if he received the perfect yoke of the Kingdom of Heaven. For the essence of the perfection of Malchut is through subduing the evil and the kelipot which have hold of holiness. This is what our Rabbi {Rebbe Nachman z"l} wrote there, that the essence of the perfection of Malchut is to rebuke and to chastise the people in order to chase away the evil and the kelipot. This is the aspect of (Proverbs 25:4-5) "Remove dross from silver", etc. "Remove the wicked man before the king, and his throne will be established with righteousness". With chesed/loving-kindness specifically. For through this da'at is evoked, which is the aspect of chesed, as explained above. This is why it is necessary to wash the hands twice - before using the bathroom and afterwards. Because it is impossible to chase away the evil except through da'at, as is explained there. Therefore, one must first purify the hands in order to evoke da'at, in the aspect of 'length of days'. Through this one is able to reveal the hidden; in other words, to banish and nullify the kelipot which cover and hide the holiness. From there itself one is able to evoke length of days, the aspect of da'at, as is explained there. This is the aspect of washing the hands a second time aftewards, in order to evoke da'at and length of days, to merit by banishing the evil, as explained above. This is the aspect of then putting on tefillin. Because one purified his hands, he can then use them, in the aspect of (Deuteronomy 32:40) "For I raise up My hand to heaven", the aspect of (Psalms 134:2) "Lift your hands in the holy place" and evoke da'at through the hands into the mind, as explained above. The aspect of tefillin comes from this, which are mentalities, and are the aspect of life and length of days. As our Rabbis of Blessed Memory stated (Menachot 44a) "Whoever lays tefillin attains life". This is the meaning of (Psalms 24:3) "Who will ascend upon the Lord's mount and who will stand in His Holy place?". In other words, who is able to merit da'at, which is the aspect of Hashem's mount and His holy place, i.e. the Beit Hamikdash, which is the aspect of da'at. "He who has clean hands and a pure heart" (Id.), because through a pure heart comes clean hands, the aspect of (Lamentations 3:41) "Let us lift up our hearts to our hands". Through this one may ascend Hashem's mountain to obtain da'at, the aspect of (Deuteronomy 32:40) "For I raise up My hand to heaven", the aspect of argument for the sake of heaven, as explained above. This is the aspect of Chesed/Loving-kindness, Gevurah, Tif'eret, which ascends and becomes Chochmah, Binah and Da'at. This is what is written in the Shulchan Aruch Orach Chayim Siman 4 Seif 3), that it is forbidden to touch the mouth, nose, eyes and ears before washing the hands; these are the aspects of the 'Seven Candles' which receive the Light of the Face, i.e. the Intellect. The reception is through the hands. When the hands are impure one can receive the opposite, G-d forbid, since the other {the evil forces} also receive from the hands, as explained above. Afterwards, we read the Shema which is the acceptance of the yoke of the Kingdom of Heaven, which one merits through relieving oneself, washing the hands, and putting on tefillin, as explained above. This is he aspect of uncovering the hidden, as it is written "Hashem is our G-d, Hashem is One". Even in all the hidden {things}, we receive vitality from Him. As it says in the Zohar (III, Eikev page 273) "One should prolong the pronunciation of the dalet in Echad, as in (Deuteronomy 17:20) 'so that he will have length of days over his kingdom'". In other words, as explained above, the essence of the reading of the Shema is the letter dalet of the word Echad (One), the aspect of evoking length of days, which is Da'at, into Malchut. This is what our Rabbis of Blessed Memory wrote (Berakhot 15a), all who relieve themselves, wash their hands, put on tefillin, and read the Shema are as if they accepted the perfect yoke of the Kingdom of Heaven. All of this is the aspect of the perfection of Malchut, as explained above. This is as our Rabbis of Blessed Memory said 'and immersed oneself', for this is considered like he immersed. This is the aspect of immersion, the aspect of Mikvah, the aspect of Da'at Elyon (Supernal Wisdom) and great benevolences. For this is the essence of the perfection of Malchut, as explained above and as brought there. See there, study the lesson "And on the day of the first fruits" well, as seen above, and understand the words. For all of this {I} wrote in brief and it is impossible to understand these words well until you study the lesson, as seen above.

2. And when da'at disappears, as seen above - in other words, no one knows, G-d forbid - that everything {in the world} runs only on the providence of Hashem Yisbarach, and {they} believe that things take their natural course, G-d forbid, this is the aspect of sleep, which is the absence of da'at, the aspect of night and darkness. The essence of the light of day is the aspect of da'at, as shown. In other words, light is only {from} Hashen Yisbarach, so to speak, in the aspect of (Psalms 27:1) "The Lord is my light and my salvation", corresponding to (Psalms 118:27) "The Lord is G-d, and He gave us light". This is the essence of the sun's light, the aspect of (Psalms 84:12) "For a sun and a shield is the Lord G-d". In other words, when one knows that Hashem Yisbarach rules the world only with providence, this is the essence of light. For the essence of light, in every place where light is found, like the light of the sun and similar {places}, is only the Light of Hashem Yisbarach, so to speak, that illuminates us, as explained above. When we fall, G-d forbid, from this knowledge and we attribute things to nature, G-d forbid, this is the aspect of the absence of light. Then it corresponds to night and darkness, G-d forbid. And this is the aspect of (Isaiah 13:10) "the sun has become dark in its going forth", etc., the aspect of (Joel 2:10) "the sun and moon darken", etc. and other similar verses like these. All of them were said regarding the time of the exile; in other words, because in exile it seems like the light of the sun has darkened because the exile is similar to night, as explained by Rashi. In other words, in the time of the exile, which is evoked only because we attributed things to nature, G-d forbid. Then 'the sun has become dark in its going forth' because immediately when we relied on nature, G-d forbid, then the light escaped from the sun, as if the sun actually darkened. For in reality, the sun has no light at all except from Hashem Yisbarach, as explained above. Therefore the exile resembles night and darkness. For the essence of the exile is only because we attribute things to nature, G-d forbid. The it is the aspect of night and darkness, the disappearance of the light, as explained above. This corresponds to sleep, the disappearance of da'at to know that everything is divine providence, which is the essence of the light, etc., as explained above. Therefore, at the time of sleep, the forces of evil descend upon a person, and the essence is on the hands, as is written in the Holy Zohar (Vayeshev 184b). For the essence of the Other Side is the aspect of the gentiles as is known, who draw nourishment only from the aspect of heresies, which is the essence of the Evil Inclination, which is called 'going after atheism', as is brought; in other words, they attribute {everything} to nature, as explained above. Then the aspect of the gentiles increases, the aspect of power of the exile which resembles night and sleep and which they absorbed from the aspect of the strengthening of nature, as explained above. This is the aspect of the spirit of impurity which rests upon a person {at night}. Therefore, the essence of the rectification of sleep in holiness is through faith, as is brought in the words of Rabbeinu, z"l (Likutei Moharan 35). In other words, when da'at disappears, corresponding to sleep, when man sees that his knowledge is confused and is not perfect, and he is not able to ascertain and to understand that everything is by divine providence from Hashem Yisbarach alone, as it is now in exile amidst the gentiles who resemble night and darkness, and when the knowledge of natural science has increased, G-d forbid - then it is incumbent upon every Jew to cast out and to remove his knowledge completely and to strengthen himself in faith alone, to believe with perfect faith that everything is only through divine providence alone and there is no nature in the world at all. This is the aspect of rectifying sleep through faith. In other words, at the time of sleep, as explained above one must enter into the midst of the aspect of faith, to rely on faith alone after his da'at has fled, just as now in the exile. We must always strengthen ourselves in faith alone, since now we have not elevated da'at perfectly to know that everything is done with divine providence. Therefore, one must clear his mind and rely only on faith alone, in the aspect of (Psalms 92:3) "and Your faith at night". And since at night, at the time of sleep, the disappearance of knowledge strengthens the knowledge of natural science, G-d forbid, which is the aspect of darkness, as explained above, in the aspect of (Genesis 15:12) "and a deep sleep fell upon Abram, and behold, a fright, a great darkness...", etc. This is demonstrated by the power of the exile. In other words, at the time of sleep, and deep sleep, the disappearance of da'at strengthens the power of the exile, from which they nourished, in the aspect of the strengthening of natural science, as explained above. And this is why a spirit of impurity rests upon a person at the time of sleep, as explained above. Therefore, as soon as one awakens from sleep one must wash his hands with water, because the spirit of impurity rests mainly upon the hands, as it is written in the Holy Zohar. For the hands corresponds to heaven, שָׁמַיִם - fire and water, אֵשׁ וּמַיִם, on the right side and left side, corresponding to (Deuteronomy 32:40) "For I raise up My hand to heaven" as is brought in the words of Rabbeinu in another place (Likutei Moharan 56). This is the aspect of the grasp of the Other Side, the aspect of natural science, the aspect of hands, for they attribute causes to the arrangement of constellations, which corresponds to 'hands'. Therefore the essence of the strengthening of the Other Side is at the time of sleep, which corresponds to nature and is with the hands specifically, as explained above. Because the hands have 28 phalanges which correspond to the 28 letters of the act of creation, through which the heavens and the earth were created, in the aspect of (Isaiah 48:13) "Even My hand laid the foundation of the earth, and My right hand measured the heavens". And therefore the main way to subdue the forces of evil, represented by the gentiles of the world, the aspect of natural science through which they are strengthened, as explained above, the aspect of their submission is only through the hands of holiness, when one merits to elevate them to da'at. And this is the aspect of (Exodus 17:11) "It came to pass that when Moses would raise his hand, Israel would prevail, and when he would lay down his hand, Amalek would prevail", etc. which was said regarding the war with Amalek. Because Amalek is in general all of the gentiles and the other side, in the aspect of “Amalek was the first of the nations“ (Numbers 24: 20). And Amalek was the essence of atheism and completely attributed everything to nature, G-d forbid. They would discern the hours based on their astrology as is brought in the explanation of Rashi and as shown in the words of Rabbeinu z"l. Therefore, the essence of their subjugation is through the raising of the hands. The raising of the hands, the 28 phalanges that are in the hands, to the head, in the aspect of (Psalms 134:2) "Lift your hands in the holy place". In other words, when the hands, with their 28 phalanges, are raised to da'at to know that all is divine providence, because Hashem Yisbarach created everything through the 28 letters of מַעֲשֵֹה בְרֵאשִׁית, which are the aspect of the 28 phalanges, as explained above. And then they are elevated - the aspect of heaven, because they are also the aspect of the hands, as explained above - to their root which is in knowledge, in the aspect of the 28 letters, as seen above. Because everything was created by G-d with the 28 letters and He gives life and established the heavens and all of their hosts and the land etc. through His divine providence alone and there is absolutely no nature or influence of the arrangements of the constellations at all. And then Amalek and the Other Side are subdued, as seen above. And this is the aspect of (Exodus 17:12) "so he was with his hands in faith until sunset". The essence of the subjugation of Amalek is through faith in divine providence which is drawn down through raising the hands, as explained above. Therefore at the time of sleep da'at disappears, for then nature is strengthened, G-d forbid. This is the root of the Other Side that is on a person. Therefore the essence of its grasp is with the hands, as seen above. Then, immediately after one wakes from sleep one must wash his hands with water with corresponds to the waters of da'at, the waters of Chesed/Loving-kindness, the aspect of (Isaiah 11:9) "for the land shall be full of knowledge of the Lord as water covers the sea bed". In other words, through the washing one brings down the purifying waters of the waters of knowledge, in the aspect of "The whole world will know that then the world is filled with knowledge like water covers the sea bed". Then everyone will know that everything is only through divine providence alone, for {the concept of} nature will be nullified completely. And even now, at any time when one needs salvation and purification, to be saved from the midst of the Other Side, which is nourished from the aspect of the knowledge of nature, one draws down divine providence from the ends of the earth, as explained above in the lesson, as seem above. This corresponds to the water of washing the hands, which draws down the waters of knowledge from the ends of the earth, in the aspect of 'The whole world will know that then the world is filled with knowledge', etc. This is the aspect of Mikveh, which corresponds to the World of the Future (because Mikveh, מִקְוֶה, in Gematria is 151, corresponding to Binah, the World of the Future, as is brought). This corresponds to (Jeremiah 14:8) "O hope, ,מִקְוֶה of Israel, his Savior at time of trouble". Because all of the troubles and tribulations are only due to the lack of knowledge, in the aspect of the knowledge of nature, as explained above. In other words, they do not know, G-d forbid, that everything is divine providence, etc. This is the essence of the impurity, as seen above. Therefore the salvation from the trouble and the purification from the impurity is through Mikveh, which is the aspect of 'the World of the Future', the aspect of the waters of wisdom, the aspect of 'for the land shall be full of knowledge of the Lord as water', etc. Through entering the mikveh and occluding the eyes it blocks out the world and one ignores {the world} and covers himself there in the waters of the mikveh, which is the aspect of the waters of knowledge, the aspect of 'the Future World'. Through this one is included within the aspect of da'at, in the aspect of providence for he covers his eyes to the world which strengthens the errors of the wisdom of nature, from whence comes all trouble and impurities. Through this the eyes are damaged, whose root and vitality are from the aspect of the Eyes of G-d, which are the aspect of divine providence, as is understood in the lesson above. And when one falls from da'at and believes that there is nature, G-d forbid, this is the aspect of the damaging of the eyes and from this come all the troubles, etc., as seen above. Therefore one must cover his eyes completely from what goes on in this world and to lose himself and be included in the waters of the mikveh, which is the aspect of the knowledge of the World of the Future. For then the divine providence will be revealed and nature will disappear completely. And through this divine providence will be drawn down from the ends of the earth, in the aspect of mikveh. And through this salvation will come to him, for everything that he needs, the aspect of 'Hashem is the hope of Israel, his Savior in times of trouble', etc. This is the aspect of the washing of the hands in the morning, which draws down purified water which comes from the aspect of mikveh. Through this he purifies his hands, which are the aspect of the 28 phalanges, the aspect of the 28 letters of the act of creation. The essence of the defect of the aspect of the knowledge of nature, which is strengthened through sleep at night, and darkness afflicts them specifically, as seen above. For through the knowledge of nature the 28 letters are flawed, as seen above, and one associates with the order of the universe, G-d forbid, as seen above. This is the aspect of impurity which takes hold in the hands specifically at the time when da'at flees; in other words, at the time of sleep, as seen above. Therefore, we purify them through the waters of knowledge drawn down from the aspect of 'the World of the Future', etc., as explained above.

And therefore, it is forbidden, before washing, to touch your eyes, ears, etc., with your hands. Shulchan Aruch Orach Chaim Siman 4 Seif 3. For all of these are the orifices of the head, the mind, and all of these seven orifices represent the channels through which intellect is drawn - they are the Seven Candles, as explained in another place (Likutei Moharan I, 21). Therefore, one must not touch them with the hands before washing so as not to empower disorder over order, which is the aspect of da'at/knowledge, corresponding to the seven orifices of the mind by the impurity which is attached to the hands, the tools of action, which are attached to disorder. Therefore, we must first purify and sanctify the hands with water, representing the drawing of the waters of knowledge. Then we are able to raise the hands to G-d and to bring everything into order, as in, "Raise your hands with holiness" (Ps. 134:2). By drawing knowledge, everything comes into order, which is the aspect of da'at/wisdom and knowledge, for wisdom is called holiness as is known. This corresponds to rising at midnight, or at least before sunrise, to bind day to night with Torah and prayer: night, disorder, which corresponds to night, with day, with order, which corresponds to day. This is the essential work of a human being - to elevate and bring all worlds to their root.