יִתְגַּבֵּר כָּאֲרִי
הֶן עָם כְּלָבִיא יָקוּם וְכַאֲרִי יִתְנַשָּׂא לֹא יִשְׁכַּב עַד־יֹאכַל טֶרֶף וְדַם־חֲלָלִים יִשְׁתֶּה: (כג כד)
Behold, a people that rises like lioness, and raises itself up like a lion; it does not lie down until it devours its prey and drinks the blood of its kill.
Rising like a Lion
This verse is said in allegory. Here, the Midrash explains, Bil'am is praising the Yidden for their remarkable strength of character, which grants them power and protection in the physical world too. He is describing their strength in tearing away from enjoyable sleep, overpowering their own desires with a lion's strength, only to recite the Shema and proclaim the Sovereignty of Hashem.
Accepting Hashem's Kingdom also empowers and protects them when they embark on worldly business pursuits. Should one of them stumble into danger, he reacts by crying out the Shema. In result, like a lion, "He does not lie down until it devours its prey", meaning that when a Yid cries out "ה' אֶחָד", those who want to destroy him are destroyed instead. Moreover, the recitation of the Shema guards him, and Mal'achim are assigned to protect him day and night.
(תַּנְחוּמָא בָּלָק סִימָן יד)
With this, Bil'am praises the Yidden for their virtue of rising early to avodas Hashem, out of deep commitment to Hashem and His will, and we have to aspire to be worthy of it.
Strength of Character
The Mishnah (אָבוֹת ד א) teaches us about the concept of strength and what it truly means to be mighty. It states, אֵיזֶהוּ גִבּוֹר, הַכּוֹבֵשׁ אֶת יִצְרוֹ - "Who is considered mighty? One who overcomes his desires." This teaches us that true strength is not merely physical, rather it's measured by the ability to control one's own impulses. A person's might cannot be determined by their physical prowess, for what good is physical strength if one cannot resist the comfort of a warm bed or the temptation of indulging in their desires? A weightlifter who can't lift a blanket in the morning can't be considered strong. True strength is the ability to conquer one's own self; to be able to resist personal temptations and confront inner conflicts.
This concept is exemplified by Am Yisroel, who are known for being humble and meek people when keeping Torah and Mitzvos. Still, the Torah considers them stronger than all their surrounding nations because they "rise like a lion" to overcome their own will. Their ability to resist their own desires and temptations in order to fulfil a higher purpose demonstrates the true essence of strength.
The Mishnah (אָבוֹת ה כ) states that when it comes to serving Hashem, we should embody the characteristics of specific animals. It orders us to be as fierce as a leopard, swift as an eagle, fleet as a gazelle, and strong as a lion in order to fulfil the will of our Father in Heaven. This call for "lion's strength" finds its first application when it comes to waking up in the morning.
All in the Mind
The first halachah in the Shulchan Aruch demands that we "strengthen ourselves like a lion" to rise in the morning and serve the Creator. To this ruling of the Shulchan Aruch, the Rema adds a lengthy comment, delving into the significance of constantly remembering and envisioning the presence of Hashem and how this should influence our behaviour. He concludes that "when one lies in bed, he should know before Whom he lies, and as soon as he wakes up from sleep, he should rise eagerly to the service of his Creator, Blessed be His Name".
The Rema's comment underscores the idea that waking up in the morning is not just a specific requirement but rather part of a comprehensive mindset we should adopt, the test thereof being whether we can resist the temptation of a warm bed. The ability to rise early in the morning for one's true purpose, even though the mind is still sleepy and the head unclear, provides insight into an individual's overall mindset, demonstrating their deep conviction that their primary existence is to serve their Creator. As a result, they are quick to return to their duties as soon as they wake up.
When the Tsanzer chassidim in Tarnow completed the construction of their new shtiebel, they extended an invitation to their rebbe, the Tsanzer Rav, for the grand inauguration. Seizing the opportunity, the Tsanzer Rav delivered a poignant address, offering profound guidance on how to serve Hashem. Among the insights he shared, one message stood out: "What is expected of you, young men? Simply this: when you awaken, do not tarry in bed. The moment your eyes open, regardless of the hour, promptly rise and make your way to the Beis Hamidrash to immerse yourself in Torah study."
The Tsanzer Rav sought to instill in his chassidim a continual awareness of the true purpose of their existence. Once a person embraces a profound sense of purpose, the notion of lingering in bed becomes inconceivable.
"I Remember You upon My Bed"
Dovid Hamelech said: אִם־זְכַרְתִּיךָ עַל־יְצוּעָי בְּאַשְׁמֻרוֹת אֶהְגֶּה־בָּךְ - If I remember You upon my bed, I meditate on You in the night watches (תְּהִלִּים סג ז). This verse can be understood as suggesting that if one remembers Hashem before going to sleep, it will lead to thinking about Him in the early hours of the morning. This implies that only by constantly focusing on Hashem throughout the day and internalizing His presence, one can ensure having Him in mind upon waking.
(מִדְרַשׁ תְּהִלִּים ב יג, פֶּלֶא יוֹעֵץ עֵרֶךְ הַשְׁכָּמָה, עֲרוּגוֹת הַבֹּשֶׂם אוֹ"ח סִימָן א)
Reb Me'irl Premishlaner famously phrased this idea as follows: "When one lies down as a horse, they cannot wake up as a lion. One who goes to sleep as a lion, will be a lion when he wakes up too."
The Yetev Lev applies this idea to a very practical level, saying that a person who wishes to wake up at a certain time should read Shema with intent, and then simply ask Hashem to return his Neshama at that specific time. When the time comes, the person will wake up by himself.
He finds this advice in the possuk from this week's parshah, הֶן־עָם כְּלָבִיא יָקוּם וְכַאֲרִי יִתְנַשָּׂא לֹא יִשְׁכַּב עַד־יֹאכַל טֶרֶף, elaborating that the second half of the verse here explains the first one. As mentioned earlier, Chazal explain the words "it does not lie down until it devours its prey" to mean we do not go to sleep before we destroy any potential harmful forces through reciting Shema. Says the Yetev Lev, The Yidden rise like lions, because they do not lie down until they have "devoured their prey".
Bila'm understood that the secret to waking up at will lies in approaching sleep correctly. Yidden go to sleep in a mindful, purposeful manner, therefore their mind is in control of their functions even when asleep. This enables them to rise in the morning with the "strength of a lion".
(ייטב לב בָּלָק ד"ה א' מוֹצִיאָם)
Vice Versa
Up to now, we have learnt that waking up in the morning is merely a display of overall spiritual strength, and as such, the way to achieve it is by generally exercising our spiritual "muscles". However, it's important to note that the reverse is also true. Rising early can have a profound impact on one's spiritual strength and endurance throughout the day.
The Sefas Emes tells us that זְרִיזוּת-alacrity-in the morning to serve Hashem sets the tone for the entire day. It empowers the person and gives him the courage to face and overcome the challenges he will meet throughout the day.
He derives this from the above verse, הֶן־עָם כְּלָבִיא יָקוּם וְכַאֲרִי יִתְנַשָּׂא, interpreting it as cause and effect. A person who "rises like a young lion" in the morning, will be "lifted like a lion" for the rest of the day. He then adds that this is what brings blessing and success into one's day.
(שְׂפַת אֱמֶת בָּלָק תרמ"ד ד"ה וַיַּרְא בָּלָק, תרנ"ב ד"ה וַיַּרְא בְּשֵׁם מוֹ"ז)
This concept is also mentioned by the Pele Yoetz, who expounds on this principle and explains how it works. The Torah teaches us that הַבָּא לְהָרְגְךָ הַשְׁכֵּם לְהָרְגוֹ - If someone comes to kill you, arise early and kill him first (סַנְהֶדְרִין עב ע"א). This rule is not only relevant concerning physical self-defence. It is interpreted by the Pele Yoetz as advice for our continuous battle against the yetzer hora, where rising early gives us significant strategic advantage. There is no better weapon against the yetzer hora than beginning our day early in the morning, he says.
The Pele Yoetz explains that by confronting and subduing our negative impulses at the start of the day to serve our Creator, we have the upper hand over the yetzer hora because we are granted special Divine assistance. Chazal say that "Whoever [rises early and] occupies himself with Torah study [when it is still] at night, will have a strand of [Divine] favor extended over him during the day" (חֲגִיגָה יב ע"ב). This means that he will be granted additional Heavenly support in his struggle.
Moreover, rising early is highlighted as an effective strategy in our fight against the yetzer hora due to the heightened spiritual potential at that time. The Pele Yoetz emphasizes that one can achieve an exceptional level of holiness by engaging in Torah study during the early hours of the morning. The quality of learning and the depth of spiritual connection during these hours, he says, surpasses what can be achieved throughout an entire day! Therefore, the act of rising early is not only a practical strategy but also an opportunity to access and harness extraordinary spiritual strength in our ongoing battle against the yetzer hora.
(פֶּלֶא יוֹעֵץ עֵרֶךְ הַשְׁכָּמָה)
The same is said by the Chida, who quotes from the Mekubalim that rising early annihilates the yetzer hora. The Chida adds that this is hinted at in the passuk קוּמִי רָנִּי בַלַּיְלָה לְרֹאשׁ אַשְׁמֻרוֹת (איכה ב יט) which Chazal interpret as a directive to study Torah when it is still dark outside. If we take the first letter of every word in this passuk, we will get the Aramaic word "לְקַרְבָא" - to battle. This points to the fact that arising early to engage in Torah study gives the person the power to fight, and win, his evil inclination.
(נַחַל אֶשְׁכּוֹל אֵיכָה ב יט)
Cycles of Strength
To sum it up, there are two approaches to the subject of arising early to serve Hashem which complement each other. Some say that developing overall spiritual strength is the key to arising early, while others argue that waking up early can actually provide a tremendous boost to one's spiritual strength. However, the truth is that these two factors influence each other. When we combine the two approaches, it becomes evident that we have incredible power within our grasp.
The heavenly assistance granted to those who rise early, when combined with the impact which leading a mindful, Yiddishe day has on the morning awakening, creates a powerful synergy. By starting the process, it gains momentum on its own, allowing us to achieve high levels of holiness, Emunah, and Yiras Shamayim that we may have never imagined attaining before. We only have to enter the cycle and the rest follows suit!
Such were the words of Reb Aharon Karliner to his chassidim: אַז מֶען לֵייגְט זִיךְ שְׁלָאפְן וִוי מֶען דַארְף, הֶעלְפְט דֶער אוֹיבֶּערְשְׁטֶער אוּן מֶען שְׁלָאפְט וִוי אַ יוּד דַארְף, אוּן מִ'שְׁטֵייט אוֹיף וִוי אַ יוּד. אוּן אַזוֹי דֶער גַאנְצֶע טָאג אִיז וִוי עֶס דַארְף צוּ זַיין, אוּן אַזוֹי כְּסֵדֶר שְׁטֶענְדִיג, אוּן אַלֶע מָאל נָאךְ בֶּעסֶער. - "If one goes to sleep appropriately, Hashem will help him and his sleep will be as it fits for a Yid. This will result in awakening like a Yid, which in turn will cause his entire day's behaviour to be proper, and so on and so forth, forever. But it always gets better."
(בִּרְכַּת אַהֲרֹן עמ' פג)
"Behold, Sleep is Good"
In order to maintain such a cycle, though, it is crucial to ensure that we get an adequate amount of sleep. Reb Mordechai Lechovitcher used to compare the mind of a sleep-deprived person to an empty hotel - with no one there to throw out unwanted guests. This analogy highlights the vulnerability of an unrested mind and underscores the importance of getting enough rest for our spiritual well-being.
(תּוֹרַת אָבוֹת)
The Gemara indeed decries excessive sleep, saying (סַנְהֶדְרִין עא.) that "the wine and sleep of the righteous are detrimental to them and detrimental to the world", but this is because the nature of sleep and wine prevents people from Torah learning. If they are used as a tool to achieve more clarity in Torah, then the opposite is true, and such sleep was deemed by Hashem "very good" at the time of the creation, showing the extreme importance and significance of such sleep, as we see in the Midrash (בְּרֵאשִׁית רַבָּה ט ו) that Rabbi Shimon ben Elazar interpreted: "And behold it was very good" - and behold sleep is good, because as a result of a person sleeping a bit, he can get up and toil extensively in the Torah.
Let us ensure to live a mindful and purposeful life, keeping our focus on the Ratzon Hashem in every circumstance. This will lend us mastery over our senses and functions and lead to an elevated life where even the mundane is a vehicle to Kedushah. And may we soon merit to witness the "Star gone forth from Yaakov, a sceptre arisen from Yisroel" (כד יז) with the coming of Moshiach speedily on our days, אָמֵן.
גוּט שַׁבָּת