Dewarim 31:17 Kabbala: Reshit Chokhmah, Da'at Tevunoth & Tikkunei Zohar

Another reason for Keri is the pleasure of sleeping all night, as I said in chapter 5, and this is included in “If his sons forsake My law” (Psalms 89:31). And the reason for this is since he relinquished himself from dealing with Torah the Creator becomes his enemy, as it says “if you are slack in the day of trouble, how small is your strength” (Proverbs 24:10). This is measure for measure, since he did not want to connect with the “God fearing woman” [the Shechinah] via the study of Torah, he in turn connects to the External and foreign woman. He thus will bare demons to prosecute him and he will eat the fruit of his doings, since no evil comes down unless man cleaves to the Other Side, which makes the holiness leave, and then the Chitzonim have control over him since they are always ready and available. They are also called “Eleh” (these), as it says “since I do not have God in my midst these evil things befall me” (Deuteronomy 31:17). Therefore, when he awakes he should hasten to get up, since if he does not wake up and goes back to sleep he might sleep on his back facing up, which is cursed by the Scribes, as it says “Rabbi Yehoshua Ben Levi curses those who sleep on their back facing up” (Tractate Brachot 13b).

183 (107) Said the Soul - and if so, how was it made?:

184 (108) Said the Intellect - In the text it is written (Psalms 30:8) "G-d with your will you raised me up like a mighty mountain, when you hid Your face, I was afraid.", (Psalms 104:29), "When you turn your countenance they fear..."; and Moshe our teacher peace upon him already said (Deuteronomy 31:17) "...and hid my countenance from them and they will be for consumption..." And this, is because the good - the Holy One blessed is he literally makes it with his G-dly emanation of good, but the negativity is not other than the absence of his G-dly emanation and its nullification, whether minimal or substantial. For the G-dly emanation of the good comes through every rectification which is needed for the good of the object of the G-dly emanation, and if the G-dly emanation were nullified and absent entirely - this would be nullification for the object of the G-dly emanation, complete nullification, but if the G-dly emanation is not completely nullified, but if some conditions of its completeness are nullified and absent - there will be a deficiency in the object of the G-dly emanation, but not complete nullification. By way of example, the G-dly emanation of existence and life if it comes complete with all of the good preparations, then the object of the G-dly emanation will be alive and healthy; and if it were to be nullified completely - the object of this G-dly emanation would die. But if it were not completely nullified, but its preparations were absent and the conditions of its completion, this object of G-dly emanation would not die, but would be side and live a life of affliction, and this is straightforward. And it comes out, that we cannot say that the good and the negative are two G-dly emanations, like you thought, rather they are consequences of the G-dly emanation or its absence in total or in part: