Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 1:11/ליקוטי הלכות·אורח חיים·הלכות השכמת הבוקר א׳:י״א

2This is the significance of the morning blessing “Who gives the heart understanding to distinguish between day and night.” The good point shines like the light of day, whereas evil corresponds to night and darkness. By finding and rousing the good points, the evil is accordingly separated out from the good. Consequently, one separates day from night, as in “to distinguish between day [and night].”

3A similar distinction can be found in the blessing “Who did not make me a non-Jew” (who must keep only seven basic mitzvot). For if a person cannot find the good point inside himself, he could fall away completely, chas ve-shalom, and so become like a non-Jew in respect to his mitzvah observance. But now that he has woken up and strengthened himself as a result of HaShem having helped him find a good point inside himself, he therefore thanks and praises HaShem “that He did not make me a non-Jew.”

4This applies as well to the blessings “Who opens the eyes of the blind,” “Who releases the bound,” and “Who straightens those bent over.” Initially, when a person was in a state of spiritual sleep and descent, he was like a blind man groping in the dark. He was literally imprisoned by his sins, bent over by the weight of his despair. But now, through the good point that he found inside himself because HaShem opened his eyes, he is released from his bonds and stands erect. Through this finding of the good point he becomes genuinely worthy of moving from a position of guilt to a position of merit, and of returning to HaShem in repentance.

5Similarly, all the rest of the morning blessings hint to this finding of the good point. Thus another of the blessings concludes, “Who gives strength to the weary.” With this a person acknowledges that HaShem has given him strength so that despite his great weariness—that is, despite his feelings of despair and disconnectedness—he is still able to wake up from his sleep.