(14) If, after you have entered the land that the LORD your God has assigned to you, and taken possession of it and settled in it, you decide, “I will set a king over me, as do all the nations about me,”(15) you shall be free to set a king over yourself, one chosen by the LORD your God. Be sure to set as king over yourself one of your own people; you must not set a foreigner over you, one who is not your kinsman.(16) Moreover, he shall not keep many horses or send people back to Egypt to add to his horses, since the LORD has warned you, “You must not go back that way again.”(17) And he shall not have many wives, lest his heart go astray; nor shall he amass silver and gold to excess.(18) When he is seated on his royal throne, he shall write for himself a copy of this Teaching ("mishneh Torah") on a scroll before the levitical priests.(19) Let it remain with him and let him read in it all his life, so that he may learn to revere the LORD his God, to observe faithfully every word of this Teaching as well as these laws.(20) Thus he will not act haughtily toward his fellows or deviate from the Instruction to the right or to the left, to the end that he and his descendants may reign long in the midst of Israel.

MISHNA: The king “shall not accumulate many horses for himself” (Deuteronomy 17:16), but only enough for his chariot in war and in peace. “Neither shall he greatly accumulate silver and gold for himself” (Deuteronomy 17:17), but only enough to provide his soldiers’ sustenance [aspanya]. And the king writes himself a Torah scroll for his sake, as stipulated in Deuteronomy 17:18. When he goes out to war, he brings it out with him. When he comes in from war, he brings it in with him. When he sits in judgment, it is with him. When he reclines to eat, it is opposite him, as it is stated: “And it shall be with him and he shall read it all the days of his life” (Deuteronomy 17:19).

... The mishna teaches that the king writes a Torah scroll for his sake. The Sages taught in a baraita (Tosefta 4:4): The king fulfills the mitzva provided that he does not beautify himself with the Torah scroll of his ancestors for this purpose, i.e., he must write his own scroll.

Rava says: With regard to the mitzva for every Jew to write himself a Torah scroll, even if a person’s ancestors left him a Torah scroll, it is a mitzva to write a scroll of one’s own, as it is stated: “Now, therefore, write for yourselves this song and teach it to the children of Israel” (Deuteronomy 31:19).

Abaye raised an objection to him from a baraita concerning the king’s Torah scroll: And he writes himself a Torah scroll for his sake, so that he does not beautify himself with the Torah scroll of others. Read precisely, this indicates that a king, yes, he is included in the halakha not to have a scroll inherited from his ancestors suffice, but an ordinary person is not.

The Gemara dismisses Abaye’s objection: No, the ruling of that baraita is necessary to teach that the king is commanded to write two Torah scrolls; he writes one scroll as does any Jew, and he writes an additional scroll because he is king. And this is as it is taught in a baraita: The verse states: “That he shall write for himself a second Torah in a scroll, out of that which is before the priests the Levites” (Deuteronomy 17:18).

This teaches that he writes for his sake two Torah scrolls, one that goes out and comes in with him at all times, and one that is placed in his treasury.The baraita continues: With regard to the one that goes out and comes in with him, he makes it very small, like an amulet, and he hangs it on his arm, as it is stated: “I have set the Lord always before me; He is at my right hand, that I shall not be moved” (Psalms 16:8). This alludes to the small Torah scroll that is always on his right hand. He does not go into the bathhouse with it, nor into the bathroom, as it is stated: “And it shall be with him and he shall read from it” (Deuteronomy 17:19), meaning, it shall remain in a place that is appropriate for reading from it.

I am ever mindful of the LORD’s presence; He is at my right hand; I shall never be shaken.

(1) One should strengthen herself like a lion to get up in the morning to serve her Creator, so that it is she who awakens the dawn.

Rem"a: ..."I have set the Lord before me constantly" (Psalms 16:8); This is a major principle in the Torah and amongst the virtues of the righteous who walk before God. For a person's way of sitting, his movements 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; nor are his speech and free expression as much as he wants when he is with his household members and his relatives like his speech when in a royal audience. All the more so when one takes to heart that the Great King, the Holy One, Blessed Is He, Whose glory fills the earth, is standing over him and watching his actions, as it is stated: "'Will a man hide in concealment and I will not see him?' - the word of God" (Jeremiah 23:24), he immediately acquires fear and humility in joyful excited before God, May He Be Blessed, and is humbled before God constantly (Guide for the Perplexed III 52). And one should not be ashamed because of people who mock him in his service of God, and should also go modestly. And when she lies on her bed she should know before Whom she lies, and as soon as she wakes up from sleep she should rise eagerly to the service of her Creator, May God Be Blessed and Exalted.
(Tur).

(1) For the leader; al tashḥeth. Of David. A michtam; when he fled from Saul into a cave.(2) Have mercy on me, O God, have mercy on me, for I seek refuge in You, I seek refuge in the shadow of Your wings, until danger passes.(3) I call to God Most High, to God who is good to me.(4) He will reach down from heaven and deliver me: God will send down His steadfast love; my persecutor reviles.Selah.(5) As for me, I lie down among man-eating lions whose teeth are spears and arrows, whose tongue is a sharp sword.(6) Exalt Yourself over the heavens, O God, let Your glory be over all the earth!(7) They prepared a net for my feet to ensnare me; they dug a pit for me, but they fell into it.Selah.(8) My heart is firm, O God; my heart is firm; I will sing, I will chant a hymn.(9) Awake, O my soul! Awake, O harp and lyre! I will wake the dawn.(10) I will praise You among the peoples, O Lord; I will sing a hymn to You among the nations;(11) for Your faithfulness is as high as heaven; Your steadfastness reaches to the sky.(12) Exalt Yourself over the heavens, O God, let Your glory be over all the earth!

Lift high your eyes and see: Who created these? He who sends out their host by count, Who calls them each by name: Because of His great might and vast power, Not one fails to appear.

How many are the things You have made, O LORD; You have made them all with wisdom; the earth is full of Your creations.

(1) (1) IN ORDER TO SERVE HIS CREATOR - because for this humans were created. As the text says "Every one that is called by My name, and whom I have created for My glory... " And even if his Evil Inclination advises him in the winter and says 'How will you arise in the morning, because it is very cold?' or in the summer advises and says 'How will you arise from your bed, when you still have not slept to your satisfaction?' Overcome him and do not listen to him, and think to yourself: If I had needed to arise to appear before a king of flesh and blood, how carefully and zealously would I arise and awaken in order to prepare myself for this service? All the more so and obviously, before the King of kings the Holy One blessed is He.
(2) (2) THE DAWN ...Immediately upon waking up from sleep if one doesn't plan to sleep more, one should wash his hands, even if he does so while still lying down. All the more so, he shouldn't walk four cubits without having washed his hands. He must be very careful in this regard.

(1) 1. He should be strong as a lion. The most important strength is against the evil inclination, for they said, "Who is strong etc." And the lion is chosen for the nature of the lion is that he fears no creature, as is written, "It is not dismayed by their cries etc." Similarly, fear of the evil Inclination must not rise in Man, though it is stronger than him.
(2) 2. That he should awaken etc. Seemingly "waking the dawn" simply implies waking with enthusiasm and eagerness. So, the message is: you cannot compare one who is inspired by others to performs a mitzvah, with one who (sustains his internal inspiration to) perform on his own. Accordingly, it seems that we can explain what our master the Tur writes, "I awaken the morning but the morning does not awaken me." Whereas (the Shulchan Aruch) omits the ending. Apparently, as we know, when a person sanctifies himself a bit on his own, heaven helps him to be sanctified more. The same is true regarding inspiration, that there are two kinds of inspiration. First one must inspire himself 'from below' (on his own) and afterwards additional inspiration is sent to him from above to help him. And this is what Kind David praised himself for that he was on such a level, ie. that his own inspiration was so intense that he did not need the helping inspiration from above. Therefor he he said, "I awaken the morning." But this level belongs only to David and those like him. But as for us and those like us, we could only wish to merit even the inspiration 'from below" that might cause the inspiration 'from above ' to come. For this reason the Shulchan Aruch mentions only that one must strengthen himself at least that "he should awaken the morning" even if he will not merit the second level that we mentioned.

Rav Yitzḥak bar Adda, and some say Rav Yitzḥak, son of Rav Idi, said: From what verse is it derived that David’s lyre would wake him at midnight? “Awake, my glory; awake, harp and lyre; I will wake the dawn” (Psalms 57:9).

Rabbi Zeirasaid: Moses certainly knew when it was midnight, and David also knew.

The Gemara asks: If David knew, then why did he need the lyre? The Gemara answers: He needed the lyre to wake him from his sleep.Similarly with regard to Moses, since Moses knew the precise moment of midnight, why did he say: About midnight, instead of: At midnight? Moses did so because he maintained: Lest Pharaoh’s astrologers err and believe midnight to be earlier they would say: Moses is a liar. Moses spoke in accordance with the principle articulated by the Master: Accustom your tongue to say: I do not know, lest you become entangled in a web of deceit.Rav Ashi said: This question is unfounded, as Moses was standing at midnight of the thirteenth, leading into the fourteenth, when he pronounced his prophecy, and Moses told Israel that the Holy One, Blessed be He, said that tomorrow, at the exact time like midnight tonight, I will go out into the midst of Egypt. This indicates that the passage should not be understood to mean about midnight, an approximation; but rather, like midnight, as a comparison, likening midnight tomorrow to midnight tonight.

The Gemara further explores King David’s character. It is said: “A prayer of David…Keep my soul, for I am pious” (Psalms 86:1–2). Levi and Rabbi Yitzḥak debated the meaning of this verse and how David’s piety is manifest in the fact that he went beyond his fundamental obligations. One said: David’s declaration of piety referred to his awakening during the night to pray, and so said David before the Holy One, Blessed be He: Master of the Universe, am I not pious? As all of the kings of the East and the West sleep until the third hour of the day, but although I am a king like them, “At midnight I rise to give thanks” (Psalms 119:62).