Chasidut para sa Mga Awit 119:7

2. By the words of the Torah on “and G-d turned the people” [Exodus 13:18] (Likutei Moharan 62), see there. It is explained there that there is a difference between [types of] kushiyot/apparent contradictions/textual difficulties/paradoxes. For there is a kashiya/contradiction whose solution a man could understand. Regarding this it is said (Avot 2:14) "Know what to answer" etc. For the truth is that since Hashem Yisbarach limited the human intellect in what it can understand, it is a great mitzvah to sharpen the intellect to understand a thing according to its nature. And upon this is said, "And know what to answer an apostate." But there exists [such] a paradox, that it is not possible for the human intellect to understand the solution of such a paradox; only in the future to come will the solution be revealed. It is forbidden for a man to look into them and whoever relies on his intellect and probes into it — on this it is said (Proverbs 2:19) "Whoever comes to her does not return". For in such a paradox it is forbidden to rely on one’s intellect, [but rather] only stand on faith, and even those paradoxes that have an answer — sometimes the paths of intellect are stopped up and one does not know how to answer, and apostasy is thrown at him etc. And this apostasy is for each one according to his aspect; one can distinguish between great and small. For one must serve Hashem with the two wills. And in truth if a man knew the knowledge in all his heart that the whole world is full of His glory and Hashem Yisbarach attends at the time of prayer and listens to the prayer — certainly he would pray in great ardor and would be very careful to direct his words. But because a man does not know this knowledge in all his heart — therefore he does not flame up so much and does not take so much precision etc. And all this is from the knowledge being hidden, from the aspect of Machlochet/dispute/detachment, like (Hosea 10:2) חָלָק לִבָּם /Their hearts have become detached [from G-d], like the contradictions that come through the paths of wisdom being congested to the point that he cannot answer the apostasy that is in his heart. And the remedy for this dispute in the heart is to learn decided halachah/Torah laws. For through this he merits peace etc. And through this he merits to annul the contradictions in his heart and merits to pray with a whole heart, the aspect of "with all your heart" (b’khol levavcha) — with both of your wills (Berachot 54) and this is (Psalms 119:7) "I will praise you with uprightness of heart (levav), when I shall have learned Your righteous judgments" etc., see there. But the paradoxes that have no solution — it is forbidden to look into them. One can only strengthen himself in faith. And when he has complete faith, via his eating can be the unification of the Blessed Holy One and His Presence etc. For the selection from the food is through faith. And the main completion and adornment of faith — i.e. to draw specifically those who are far away etc. And for this one needs to raise up the sparks of speech. And then the speech reverses itself and collects the remaining sparks of holiness from the klipot/spiritual husks and impediments etc.; and to raise up the sparks of speech, one needs fasting, etc. For through the craving of eating and drinking, which are the main lusts when they rise up, G-d forbid, they draw the speech into galut mitzrayim/Egyptian (or constrained) exile etc. Then one must attach himself to holiness, so he will not absorb (unholiness), and 'attaching to holiness' is through fasting, etc. For the essence of everything is the beginning, for “all beginnings are difficult…” etc. And then when you are attached to holiness, so that it is impossible for the klipot to enter in and to absorb from them — then the face of holiness is revealed etc. In order to take out what they swallowed from their mouths etc. And then all the distant ones turn to the faith of Israel, as in (Zephaniah 3:9) "For then will I turn to the people a pure language". “Turn” specifically, that the pure language, the aspect of the speech that is clarified from among them, turns its face to the people in order to collect from them the remaining sparks of holiness. And then it will be fulfilled “that they may all call upon the name of Hashem” etc. And this is like the adornments of faith as mentioned above. And this is (Zohar Mishpatim) “The beautiful world that has no eyes… it went out in the morning and was covered in the day.” Because faith is renewed in a person every morning, the aspect of (Lamentations 3:23) "They are new every morning: great is Your faithfulness". And it is “covered in the day” because the toil of involvement in this world covers up the faith etc. And then the faith recommends before Hashem Yisbarach, concerning those far away, that He should draw them close etc. And this is (Genesis 44:18) "Then Judah came near unto him" — this is the drawing near of one king to another king etc. (Zohar Vayigash) — "for you are like Pharaoh". Just as Pharaoh decrees a thing and it does not come to be, likewise you decree and you shall not fulfill it. For the Tzaddik cancels [a harsh decree] etc. Look well there at all this.

And this, what is found in the Shulchan Aruch (Orach Chaim 1:1), "I have set Hashem before me always" is a major principle of the Torah. For a person's way of sitting, his movements, etc. [and his dealings while he is alone in his house are not like his way of sitting, his movements and his dealings when he is before a great king], as explained in the Shulchan Aruch (Siman 1:1). In other words, we must know and believe that 'the whole world is filled with His glory', and he sits and stands, etc. at all times before the King, the King of Kings, the Holy One Blessed Be He, etc. This is merited through awakening the dawn through rising at chatzot (midnight), through this, drawing down Da'at (knowledge), etc., as explained above, until we merit a complete knowing, that the whole world is full of His glory, to awaken the dawn, because 'these things are tied together', as explained above. For we merit a complete knowledge with a full heart when 'the whole Earth is filled with His glory', through the Da'at that is drawn down by arising at midnight. This is the aspect of learning established Torah law, the aspect of rising at midnight 'to praise You', for 'Your righteous judgments', as explained above. And this - 'to praise You' - is the aspect of (Psalms 119:7) "I will praise You with a sincere heart as I learn Your just rules" which are brought in the Torah, as seen above. This is merited through 'chatzot', as explained above. This is the essence of awakening the dawn as written in the Shulchan Aruch. For the essence is to arise at chatzot; and also those who cannot stand at midnight should strengthen themselves with all they have to arise before the light of the day to engage in Torah (study) and service. Through this, 'we open paths of intellect', etc., according to his aspect (and) according to his service. For through this one merits knowledge with a full heart, where 'the whole Earth is filled with His glory', because we analyze the kushiyot as brought above and explained above. Therefore, we find 'I have set Hashem before me always', etc., in other words, to know that 'the whole Earth is filled with His glory', because this is tied in with that, as explained above. The essence of awakening the dawn is for the rectification of prayer, in order to merit to pray the morning prayer with great feeling and with a full heart. Because by awakening the dawn and engaging in Torah and service, through opening paths of intellect and we merit to nullify doubts and heresies. Then we merit 'full knowledge', where 'the whole world is filled with His glory'. This is the aspect of 'I have set Hashem before me always', etc., as explained above. Through knowing with a full heart that the whole world is filled with His glory, we merit to pray with great devotion. For when one knows that Hashem Yisbarach stands by him during the time of prayer and listens and hears and pays attention to every single word that comes out of his mouth, then certainly one will be very enthusiastic in his prayer, and one will be very precise regarding the intentions of his words, as brought above. One will know this with a full heart, that 'the whole world is filled with His glory', which one merits through rising at midnight, which is the aspect of awakening the dawn as explained above. We find that arising at midnight is a segulah for praying with intention (feeling) and so is understood in the devotions of the Ari z"l, that arising at midnight is a rectification and preparation for prayer.