Sukkot Inter 4, September 30, 1942, Jerusalem
It is known that the departure of the Mochin and the cessation of the Zivug occur only to the additions of the Mochin, and the core of the degree in ZON is Vav and a Nekuda [dot]. This means that, at its essence, Malchut has no more than a dot, a black dot that has no white in it.
If one accepts that dot as the core, and not as something superfluous that one wishes to be rid of, but moreover, he accepts it as adornment, it is called “a handsome abode in one’s heart.” This is because he does not condemn this servitude, but makes it essential to him. This is called “raising the Shechina [Divinity] from the dust.” When one sustains the basis as his core, he can never fall from his degree, since there is no departure in the core.
When one takes upon himself to work as a black dot, where even in the blackest darkness in the world, the Shechina says, “There is no place to hide from You.” Hence, “I am tied to Him in one knot,” “and it will never be detached.” Because of this, he has no cessation of Dvekut [adhesion].
If some illumination, called “addition,” comes to him from above, he accepts it by way of “unavoidable and unintended,” since it comes from the Emanator, without the lower one’s awakening. This is the meaning of “I am black, but beautiful,” because if you can accept the blackness, you will see that I am beautiful.
This is the meaning of “Who is gullible, let him come here.” When he turns from all his engagements and wants only to work in order to benefit the Creator, and works by way of “I was a beast with You,” then he is rewarded with seeing the final perfection. This is the meaning of “a heartless one, she said to him.” This means that since he was heartless, he had to be thoughtless; otherwise, he would not be able to approach.
But sometimes we encounter a state of Shechina in exile, when the dot descends to the separated BYA. At that time, he is called “As a lily among thorns,” since it has the shape of thorns and thistles. In that state, it cannot be accepted, since it is the domination of the Klipot [shells/peels].
This comes through man’s actions, as man’s actions below affect the root of one’s soul above, in the Shechina. This means that if a person below is enslaved to the will to receive, he thus makes the Klipa [sing. of Klipot] reign over the Kedusha [holiness] above.
This is the meaning of Tikkun Hatzot [midnight correction]. We pray to raise the Shechina from the dust, meaning to elevate it, to be important, as above and below are calculations of importance. And then it is considered a black dot.
In the Tikkun Hatzot he prevails and says that he wants to keep the verse of “Libni and Shimei.” Libni means Lavan [white], and not black, and Shimei means Shmi’a [hearing], meaning reasonability, which means that assuming the burden of the kingdom of heaven is a reasonable and acceptable matter for him. And the Tikkun Hatzot is the Tikkun of the Mehitza [partition], the correction of separating the Kedusha from the Klipa, meaning to correct the bad feeling within the will to receive, and connect to the desire to bestow.
Golah [exile] has the letters of Ge’ulah [redemption], with the difference being the Aleph. This means that we must extend the Aluf [champion] of the world into the Golah, and then we immediately feel the Ge’ulah. This is the meaning of “He who could guard the harmful must compensate the harmed with the best kind that one has.” This is the meaning of “when there is judgment below, there is no judgment above.”