(א) אִיתָא בַּזֹּהַר הַקָּדוֹשׁ (רעיא מהימנא צו דף כז:), שֶׁ"תֵּיקוּ" הַנֶּאֱמַר בַּשַּׁ"ס הוּא בְּחִינַת מְחֻסַּר תִּקּוּן, דְּהַיְנוּ שֶׁנֶּחְסָר הַנּוּן שֶׁל "תִּיקּוּן" וְנַעֲשֶׂה "תֵּיקוּ".
(ב) וְדַע שֶׁזֹּאת הַנּוּן פְּשׁוּטָה כְּשֶׁנֶּחְסֶרֶת מֵהַתִּיקּוּן וְנַעֲשֶׂה בְּחִינַת תֵּיקוּ כַּנַּ"ל, אֲזַי הִיא נִשְׁפֶּלֶת וְנִכְפֶּפֶת, וְנַעֲשֶׂה מִזֶּה בְּחִינַת "קִינוֹת", שֶׁהוּא אוֹתִיּוֹת "תִּיקּוּן", רַק שֶׁהַנּוּן נִכְפֶּפֶת כַּנַּ"ל. ה' יִגְאָלֵנוּ וְיִתְהַפְּכוּ הַ"קִּינוֹת" לְ"תִּיקּוּן", וְיִתְתַּקֵּן הַ"תֵּיקוּ" הַנַּ"ל:
(1) It is brought in the holy Zohar (III, Raaya Mehemna, p.27b): The teiku (unresolved issue) spoken of in the Talmud is an aspect of a lack of tikkun (rectification)—i.e., the Nun of TIKkUN is missing, so that it becomes TeIKU.
(2) And know! when this elongated nun is missing from the tikkun so that it becomes teiku, then it is made low and is bent over. This creates the aspect of KINOT (lamentations), which has the same letters as TIKkUN just that the nun is bent over. May God redeem us, and the kinot be transformed into tikkun to rectify the aforementioned teiku.
וְכֵן לְהֵפֶךְ בְּתִּשְׁעָה בְּאָב שֶׁנֶּחֱרַב הַבַּיִת וְנִסְתַּלֵּק הַדַּעַת וְכֵן אָבֵל וּמְנֻדֶּה שֶׁנֶּאֱחַז אָז סִטְרָא דְּמוֹתָא חַס וְשָׁלוֹם וְנִסְתַּלֵּק הַדַּעַת שֶׁהוּא הַחַיִּים כַּנַּ"ל...כִּי הַמֹּחִין נִסְתַּלְּקוּ מִמֶּנּוּ וְאֵין לָהֶם מִמַּה לִּינֹק וְעַל כֵּן אָסוּר בְּדִבְרֵי תּוֹרָה וַאֲפִלּוּ בִּשְׁאֵלַת שָׁלוֹם אָסוּר, כִּי הוּא צָרִיךְ לְסַלֵּק אָז הַמֹּחִין וְלִבְלִי לְהַמְשִׁיכָן כְּלָל אֲפִלּוּ מַה שֶּׁמֻּתָּר לְהַמְשִׁיךְ תָּמִיד עַכְשָׁו צָרִיךְ לְסַלֵּק הַכֹּל שֶׁלֹּא יִינְקוּ הֵם מֵהַמֹּחִין חַס וְשָׁלוֹם, כִּי תָּמִיד שֶׁאֵין מִתְגַּבְּרִין כָּל כָּךְ אָז הַמִּנְעָלִים מְגִנִּים עָלֵינוּ בְּסוֹד הַחַשְׁמַ"ל, אֲבָל אָז אֵין לוֹ מִנְעָלִים כַּנַּ"ל. וְעַל כֵּן אָסוּר לַעֲסֹק בְּדִבְרֵי תּוֹרָה כְּלָל. וַאֲפִלּוּ בִּשְׁאֵלַת שָׁלוֹם שֶׁהוּא שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא אָסוּר. וְכֵן אָסוּר לְדַבֵּר כְּלָל, כִּי אָבֵל אֵין לוֹ פֶּה, כִּי הַדִּבּוּר הוּא הִתְגַּלּוּת הַדַּעַת וְאָז אָסוּר לְגַלּוֹת שׁוּם דַּעַת כְּלָל אֲפִלּוּ דִּבּוּר בְּעָלְמָא, מִכָּל שֶׁכֵּן שְׁאֵלַת שָׁלוֹם כְּדֵי שֶׁלֹּא יִינְקוּ מִזֶּה חַס וְשָׁלוֹם. וְאָז צָרִיךְ לִשְׁתֹּק לְגַמְרֵי וְהַשְּׁתִיקָה לְבַד שׁוֹמֶרֶת אוֹתוֹ וּמַצֶּלֶת אוֹתוֹ.
And the opposite is true as well on Tisha B'Av, when the Temple was destroyed and intimate knowledge of God disappeared, as well as for a mourner or excommunicated person who is in the grips of the Side of Death, God forbid, and the connecting force that is life is removed from them...Because presence of mind has been removed from them and they don't have anything from which to draw their life force, therefore they are forbidden from studying words of Torah and even greeting other people. This is because a person needs to remove one's presence of mind and refrain from attempting to attain it at all. Even those states of mind that are always permitted to draw down--at this moment the person needs to remove everything so they do not draw life force from these elevated states of mind...therefore it is forbidden to engross oneself in the study of words of Torah at all. Even greeting someone with the word Shalom, which is God's Name, is forbidden. It is also forbidden to speak at all, for a mourner has no mouth. Because speech is a revelation of an internal desire, and so it is forbidden to reveal any of this desire at all, even through casual speech, and certainly greeting another person with Shalom, so one's degenerated state of mind does not draw life force from that, God forbid. And then one needs to be completely silent, and only silence protects them and saves them.
כִּי בֶּאֱמֶת יֵשׁ בְּנֵי אָדָם שֶׁרְחוֹקִים מְאֹד מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ בְּתַכְלִית הָרִחוּק וּמֻנָּחִים בִּשְׁאוֹל תַּחְתִּיּוֹת מַמָּשׁ, וּכְשֶׁמִּתְעוֹרְרִים וְרוֹצִים לַעֲשׂוֹת תְּשׁוּבָה אֵין לָהֶם שׁוּם עֵצָה וְתַחְבּוּלָה וּצְרִיכִים רַק לְקַיֵּם בְּחִינַת דֹּם לה' וּצְרִיכִים לִצְעֹק מֵעֹמֶק הַלֵּב לְהַשֵּׁם יִתְבָּרַךְ בִּבְחִינַת קוֹל שׁוֹפָר הַנַּ"ל כִּי הַשֵּׁם יִתְבָּרַךְ מָלֵא רַחֲמִים וְאַף-עַל-פִּי שֶׁהֵם רְחוֹקִים כָּל-כָּךְ עַד שֶׁאֵינָם יְכוֹלִים לְדַבֵּר שׁוּם דִּבּוּר הָגוּן לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, אַף-עַל-פִּי-כֵן הֵם מְחֻיָּבִים לִבְלִי לְיָאֵשׁ עַצְמָן חַס וְשָׁלוֹם)... כִּי עַל-יְדֵי הַדְּמִימָה וְהַשְּׁתִיקָה זוֹכֶה לְקַבֵּל מִנְּקֻדָּה הָעֶלְיוֹנָה שֶׁמְּאִירָה בַּנְּקֻדָּה הַתַּחְתּוֹנָה, וְזֶה בְּחִינַת כִּי נָטַל עָלָיו.
For in truth, there are people who are very far from God--at the very extent of distance---and find themselves in the very depths of hell. And when they stir themselves and want to repent, they have no guidance or strategy and therefore need to embody a kind of stillness for God. They need to cry out from the depths of the heart to God, which is an aspect of the shofar, and through this they can come close and return to God--even those who are very far...for God is full of mercy and even though they are so far that they cannot say a single fully formed word before God, even so they are obligated not to lose hope on themselves God forbid...for through stillness and silence, one merits to receive from the highest point that shines on the lowest point, and this is a meaning of "when God has laid it upon him."