Chasydyzm do Psalmów 94:18

2. This is hinted at in the words of the Shulchan Aruch: 'Strengthen yourself like a lion to rise in the morning to serve your Creator'. Man must strengthen himself to awake from his sleep and failures. And by what does he awaken? Because he will wake the dawn, this is as explained above that he awakens the good points, which are the aspect of 'dawn', the aspect of awakening the dawn. And by this he will awake from his slumber and (his) failings, etc. as explained above. This is the aspect of 'arising in the morning'. Because the essence of the awakening from slumber discussed above is by the aspect of (Zohar Miketz 203) 'the morning of Avraham, the man of Chesed, in other words by the fact that he tilts the scales in favor of Chesed, and judges himself to the side of merit, as explained above. And because of this Avraham converted converts, because he tilted the scales in favor of Chesed and found a good point in everyone and by this he brought everyone closer to Hashem Yisbarach. This is what the commentaries rely on, (Psalms 16:8) "I have set Hashem before me always". In other words, I always place and set Hashem before my eyes, because even though I am far from Him, Yisbarach, even so Hashem is before me (i.e. mindful of me) always in every place, because I found in myself a point of goodness, as explained above. This the explanation of the verse (Psalms 16:8) "I have set Hashem before me always; He is at my right hand; I shall never be shaken". In other words, I am always mindful of Hashem even (if I am) in the lowest levels, G-d forbid. Because "He is at my right hand". Because by the aspect of 'right'/Avraham/Chesed I will never be shaken, in the aspect of (Psalms 94:18) "When I think my foot has given way, Your faithfulness, [Chasdechah] O LORD, supports me". By the aspect of Chesed; in other words tilting the scales in the merit of Chesed and judging yourself to the side of merit and yet finding within yourself some good point. By this you can set Hashem before you always. And because of this you will never be shaken. And this is (Psalms 94:19) "When I am filled with cares, Your assurance soothes my soul". In other words, when the many thoughts confuse me and seek to destroy me, G-d forbid, because of (my) many flaws (i.e. sins), etc., then 'Your assurance soothes my soul'. This is how Hashem comforts him, by helping him to find some good point within himself. This is his comfort, and by this, his soul is soothed, etc., as explained above.

1. And this is like our Sages of Blessed Memory’s dispute regarding the knowledge, to know how to direct when midnight is, as brought down in Berachot 3, "But did David know the exact time of midnight? — Even our teacher Moses did not know it!", etc. But by David the harp was hung etc. For the main redemption in general and specifically, the redemption of the soul of each and every one depends on this knowledge and conception, to precisely direct the points of midnight. In other words, when the force of sleep strengthens upon the Jewish soul and wants to cast it down completely, G-d forbid, on account of the multitude of his sins and corruptions until he would almost almost fall completely, the Merciful One save us — then specifically Hashem Yisbarach, 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 aspect of rising at midnight. This 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 Hashem Yisbarach, in the aspect of (Psalms 42:2) "Like a hind crying for water." the aspect of (Jeremiah 31:15) "A voice is heard in Ramah, lamentation, and bitter weeping" etc. And then Hashem Yisbarach, awakes His compassion and draws down a thread of mercy etc. as all this is understood in the writings. And all this is done with each Jew at all times. Since at every moment 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 (Psalms 94:18-19) "When I think my foot has given way, Your faithfulness, O LORD, supports me. When I am filled with cares, Your assurance soothes 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 has given way', G-d forbid, then specifically the mercies of Hashem shall hold him up according to that which is mentioned above, to awake him from his sleep and to strengthen him, which is the aspect of waking at actual midnight, which is the time of ultimate smallness. And then specifically is the aspect of waking from sleep, which is the aspect of waking from his fall 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 specifically, as mentioned above. And therefore the first redemption was at midnight specifically. And so shall the last redemption be, which we hope to be soon in our days, shall be through the aspect of midnight through 'the fit and fearing ones who arise each night at midnight', that then they will awaken a great kindness, 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, G-d 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. In other words, 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 figure 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 figure exactly the point of midnight, even for those who say that Moshe did 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 figure 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 enlightens 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 fall, that he should not fall completely, G-d forbid. And the main thing is to have direction at the time when he would almost almost fall, G-d forbid. Then specifically he will shine on him in His mercy and save him and awake him from the aspect of (Psalms 37:33) "Though he fall, he shall not be utterly cast down" etc., the aspect of (Id) "The wicked watches", etc.,. Hashem will not leave him in his hand". In the aspect of (Deuteronomy 32:36-39) "When He sees that their might is gone, And neither bond nor free is left. He will say: Where are their gods, The rock in whom they sought refuge, etc; See, then, that I, 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. Therefore David did know the time of midnight through the harp mentioned above for he was skillful in playing (I Samuel 16:13) "for all the holy teaching" etc., as mentioned above, is 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, the aspect of 'Awake... psaltery and harp; I will awake the dawn', as mentioned above. And through this David merited to know to figure the point of midnight mentioned above, upon which the latter redemption in general and in 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 this is mainly through the aspect of 'songs and melodies mentioned' above, like (II Samuel 23:1) "the Mashiach of the G-d of Jacob, and the sweet singer of Israel", etc, 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 old age, 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 implored us to walk in. Happy is he who grasps onto it.