I heard on Mishpatim 3, February 27, 1943
Dew drips from that Galgalta to Zeir Anpin. And concerning the pale hair, there is a dent under each hair, and this is the meaning of “He that would break me with a tempest.” And this is the meaning of “Then the Lord answered Job out of the storm.” And this is the meaning of “This they shall give, every one that passes among them that are numbered, half a shekel after the shekel of the holiness.” And this is the meaning of “a Beka [dent] a head,” “to make atonement for your souls.”
To understand the issue of the hair, it is the black and the ink. This means that when one feels remoteness from the Creator, because one has foreign thoughts, this is called “hair.” And “pale” means whiteness. This means that when the light of the Creator pours onto him it brings him closer to the Creator, and both of them together are called “light and Kli [vessel].”
The order of the work is that when one awakens to the work of the Creator, it is by being given paleness. At that time, one feels vitality and light in the work of the Creator. Afterward, a foreign thought comes to him, by which he falls from his degree and drifts away from the work. The foreign thought is called Se’ara [storm/hair]. And there is a dent under the hair, which is a dent and a deficiency in the skull.
Before the foreign thoughts came to him, he had a complete Rosh [head] and he was close to the Creator, and through the foreign thoughts he drew far from the Creator. This is considered having a deficiency. And by the sorrow, when he regrets it, he extends a flowing of water. Thus, the hair becomes a pipeline for the transferring of abundance, by which it is considered that he has been awarded whiteness.
And afterwards the foreign thoughts come to him again, and he thus becomes remote from the Creator once more. This creates a dent again, a hole and a deficiency in the skull, and through the sorrow, that he regrets it, he extends a flowing of water once again, and the hair becomes a pipeline to transfer the abundance.
This order continues repeatedly, by way of ups and downs, until the hairs are accumulated into the complete measure. This means that each time he corrects, he extends abundance. This abundance is called “dew,” as in “my head is filled with dew.” This is because the abundance comes intermittently, and each time it is as though he receives a drop. When one’s work is complete and he achieves the full amount, until “they will not return to folly,” it is considered that from that dew, the dead will be revived.
This is the meaning of the dent, meaning the foreign thoughts that make holes in the head.
And also, concerning the matter of the half-shekel, meaning that he is half guilty, half innocent. But we must understand that the halves are not at the same time. Rather, at each time there must be a complete thing. This is because if he has broken one Mitzva and did not keep it, he is no longer considered half, but a complete wicked.
However, it is in two times. At one time he is righteous, adhered to the Creator, and then he is completely innocent. And when he is in descent, he is wicked. This is the meaning of “the world was created either for the complete righteous or for the complete wicked.” And this is why it is called “half,” having two times.
And this is “to make atonement for your souls.” Through the dent, when one feels that one’s head is incomplete, because when a foreign thought comes, his mind is not wholly with the Creator. And when he regrets it, it makes him make atonement for his soul. This is so because if he repents every time, then he extends abundance until the abundance is filled by way of “my head is filled with dew.”