Shulchan Aruch 1:1 Rabbi Y Zakuytinsky

(1) One should strengthen himself like a lion to get up in the morning to serve his Creator, so that it is he who awakens the dawn. Rem"a: At least, one should not delay beyond the time when the congregation prays (Tur). 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 submission in dread of God, May He Be Blessed, and is ashamed of Him 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 he lies on his 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, May He Be Blessed and Exalted (Tur).

(2) One who arises to supplicate before his creator should aim for the hours when the heavenly watches are changing, which are at one-third of the night, and at the end of two-thirds of the night, and at the end of the night; for prayer which is offered at these times regarding the destruction [of the Temple] and regarding the exile is favorable.

(3) It is fitting for every person who has fear of Heaven to be anguished and concerned regarding the destruction of the Temple.

(4) Better few supplications with concentration than much without concentration.

(5) It is good to recite the passage of the Binding (Genesis 22:1-19), the passage of the Manna (Exodus 16:4-36), the Ten Commandments (Exodus 20:2-13), and the passages of the burnt-offering (Leviticus 1:1-17), tribute-offering (Leviticus 2:1-13), peace-offering (Leviticus 3:1-17), sin-offering (Vayikra 4:27-35), and guilt-offering. Rem"a: But only in private is it permissible to recite the Ten Commandments each day: it is forbidden to recite them in congregation (Rashb"a Responsum 144).

(6) One should not recite the passages of the sacrifices except by day. (See below, section 47, paragraph 13)

(7) When one finishes the passage of the burnt-offering, he should say: "May it be [Your] will that this should be considered and accepted as if I had brought a burnt-offering." He should say similarly after the passages of the tribute-offering and the peace-offering, because they are offered voluntarily.

(8) One should recite along with the sacrifice passages the verse: "And he shall slaughter it on the side of the altar northward before the Lord...." (Leviticus 1:11).

(9) Some have the custom to say the passage of the Laver (Exodus 30:17-21), and afterwards the passage of the removal of the ashes (Leviticus 6:1-6), and afterwards the passage of the continual-offering (Numbers 28:1-8), and afterwards the passage of the Incense Altar (Exodus 30:7-10) and the passage of the spices of the Incense and its preparation (Exodus 30:34-36).

(10) He used to say: one with whom men are pleased, God is pleased. But anyone from whom men are displeased, God is displeased. Rabbi Dosa ben Harkinas said: morning sleep, midday wine, children’s talk and sitting in the assemblies of the ignorant put a man out of the world.

(1) Rabbi Dosa ben Hyrcanus would say: Sleeping through the morning, drinking wine in the afternoon, [the chatter of little children, and sitting around in the gathering houses with the common folk; these things drive a person from the world.]
Sleeping through the morning. How so? This teaches that a person should not plan to sleep so late that the time for reciting the Shema will pass. As, if he does sleep that late, he will end up wasting time he could have spent studying Torah, as it says (Proverbs 26:13), (“The door turns on its hinges, but the lazy one is still in his bed.) The lazy one says: There is a leopard in my path. A lion roams the streets.”
Drinking wine in the afternoon. How so? This teaches that a person should not plan to drink in the afternoon, because whenever he does, he ends up wasting all the time he could have spent studying Torah, as it says (Ecclesiastes 10:16), “Woe is the land whose king is a child, and whose ministers eat late in the morning.” And then, “Happy is the land whose king is a free man [and whose ministers eat at the right time; with restraint, not guzzling].” And what is the right time? One might say it is in some future yet to come, as its says (Isaiah 60:22), “I, the Eternal, will bring it about at the right time.” Or (Numbers 23:23), “At the right time Jacob will tell Israel [what God has planned].” The Holy Blessed One said to Bil’am, “At the right time,” not: In the right time; that is, not in the time you live, but at some future time when I redeem Israel.
The chatter of little children. How so? This teaches that a person should not plan, when he is studying in his house, to chat with his wife and his sons and daughters. For when a person is studying in his house, and becomes distracted with his children and the people in his house, he ends up wasting time he could have spent studying Torah, as it says (Joshua 1:8), “Do not let this book of Torah depart from your mouth; reflect on it day and night.”
Sitting around in the gathering houses with the common folk. How so? This teaches that a person should not sit with those who sit around in the marketplace, or he will end up wasting time he could have spent studying Torah, as it says (Psalms 1:1–2), “Happy is the man who does not walk in the counsel of the wicked […for only the Torah of the Eternal does he desire].” Rabbi Meir said: What does it mean [in the continuation of the verse] by “sitting with those who mock”? (Not to sit in) the theaters of mockers (in which they sentence people to death), as it says (Psalms 26:5), “I hated the gathering of evildoers, and I will not sit with the wicked.” (And the evildoers are the wicked, as it says [Psalms 37:9], “For the evildoers will be cut off.” Where is their punishment? In the World to Come, as it says) (Malachi 3:19), “For behold, the day is coming that blazes like an oven, and all the sinister and all those who do wickedness will be like straw.” These “sinister” ones are the mockers, as it says (Proverbs 21:24), “The sinister, arrogant one is called a mocker.”