Zohar Bereishis 86

Come and see: “The heavens” refers to the Upper Shechinah, and “the earth” refers to the Lower Shechinah, in a bond of male and female as one. And this was already explained by the chaveirim (study group) until now.

They were about to leave. They got up. Rebbi Shimon said: “There’s something here with us.” Rebbi Shimon opened and said: “Two pesukim are written: (Devarim 4:24) ‘For Hashem, your God, is a consuming fire.’ And another pasuk says (Devarim 4:4) ‘And you who cleave to Hashem, your God, are all alive today.’ These pesukim were already established in several places, and the chaveirim discussed them.”

Come and see: “‘For Hashem, your God, is a consuming fire'”—this inyan was already discussed among the chaveirim, that there exists a fire that consumes fire, and it eats it up and nullifies it. For there is a fire stronger than another fire, and this has been established.

But come and see: Whoever wants to understand the wisdom of the Holy Yichud should look at a flame rising from a coal or from a candle that is burning. For a flame does not rise unless it is attached to something coarse (or ‘another thing’).

Come and see: In a flame that rises, there are two lights: One is a bright, shining white light, and the other is a light that is bound with it—either black or tekheiles (bluish). That white light is above and rises in a straight path. Beneath it is the blue or black light, which is like a chair for the white light.

And that white light rests upon it, and they are connected to become one. That black or tekheiles-colored light, which is below, is an honorable throne for the white light. And this is the sod of tekheiles.

And this tekheiles or black color is attached to something else to ignite. It is from below, and that thing arouses it to be connected with the white light above.

And this tekheiles or black light sometimes turns red. But the white light above it never changes, for white remains constant. However, this tekheiles changes into different colors—sometimes blue or black, and sometimes red.

And this tekheiles is attached to two sides: It is connected above to the white light and below to that thing which sustains it and makes it burn and attach to it.

And this constantly consumes and nullifies that thing which sustains it. For whatever attaches to it below, and the tekheiles light rests upon it, it nullifies it and consumes it. Because its nature is to consume and to destroy. For in it is dependent the destruction of everything, and the death of everything. And because of this, it consumes anything that attaches to it from below.

But the white light that rests upon it does not consume or nullify anything, and its light never changes. And because of this, Moshe Rabbeinu said, ‘For Hashem, your God, is a consuming fire’—it is indeed consuming, it consumes and nullifies everything beneath it. And because of this, it says, ‘Hashem, your God,’ and not ‘our God’—for Moshe was in that upper white light that does not nullify and does not consume.

Come and see: This tekheiles light has no arousal to be ignited and attach to the white light—except through Yisroel, who attach to it from below.

Come and see: Even though the nature of this tekheiles or black light is to consume and destroy everything that attaches to it from below, Yisroel attach themselves to it from below and remain standing and exist. This is what the pasuk says: “And you who cleave to Hashem, your God, are all alive today” (Devarim 4:4). It says “Hashem, your God” and not “our God”—because it refers to that tekheiles or black light that consumes and nullifies everything that attaches to it from below. But you attach to it and remain standing, as it says: “Alive, all of you today.”

And regarding the white light, above it rests a concealed light that surrounds it. And here is a lofty secret. Everything is found in the flame that rises, and within it is the wisdom of the Upper Realms. Rebbi Pinchas came, kissed him, and said: “Blessed is Hashem that I happened to be here!” Then he and his group walked with Rebbi Pinchas for three mil.

Rebbi Shimon and the chaveirim returned. Rebbi Shimon said: “What we have said—the secret of wisdom—is in the Holy Yichud. And because of this, the last hei of the Holy Name is the tekheiles or black light that is attached to the yud-hei-vav, which is the white, shining light.

Come and see: Sometimes this tekheiles light is dalet (ד׳), and sometimes it is hei (ה׳). When Yisroel are not attached to it from below to ignite it and connect it to the white light, it is called dalet (ד׳). But when they arouse it to connect with the white light, then it is called hei (ה׳).

How do we know this? Because the pasuk (Devarim 22:23) says: “If there will be a young maiden…” The word na’arah (נערה) is written without a hei—just na’ar (נער). Why? Because she has not yet connected to a male. And whenever there is no connection between male and female, the hei is missing, and it remains only a dalet (ד׳).

For when she does connect with the shining white light, she is called hei (ה׳)—because at that point, everything unites as one. She attaches to the white light, and Yisroel attach to her from below to ignite her. And then, everything becomes one.

This is the secret of the korban (offering). As we learned, the fire rises and awakens the tekheiles light to ignite. And when it burns, it attaches to the white light, and the candle burns in absolute unity.

And because the nature of this tekheiles light is to consume and destroy everything attached to it from below, when the proper will is present, and the candle burns in complete unity, then it says (Melachim I 18:38): “And the fire of Hashem fell and consumed the offering…” And then it is known that this candle burns as one, in total unity. The tekheiles light attaches to the white light and becomes one.

It consumes everything beneath it—the wood, the sacrifices. This means that it does not consume randomly, but only when it is ignited and fully attached to the white light. And at that point, the peace of the entire world is established, and everything is bound together in one unified connection.

And after this tekheiles light has finished consuming everything beneath it, the Kohanim, Levi’im, and Yisroel attach themselves to it from below—some through the simcha of song, some through the will of the heart, and some through tefillah. And the candle burns upon them, and the lights connect as one, illuminating the worlds and bringing bracha to the Upper and Lower Realms.

And then it says: “And you who cleave to Hashem, your God, are all alive today.” The word “and you” (ואתם) seems extra—it should just say “you” (אתם). Rather, the vav comes to include those multitudes and exalted ones who attach to it and are consumed and nullified. But you, Yisroel, attach to it—the tekheiles or black light that consumes—and you remain standing. This is what it says: “All of you are alive today.”

All colors are good for dreaming, except for tekheiles, because it consumes and destroys constantly. It is the tree of which death exists, and it rests upon the Lower World. And because everything rests beneath it, it consumes and nullifies.

And if you say: “So too in Shamayim above, shouldn’t it also consume?” After all, there are so many forces above, and they all seem to stand and exist. Come and see: All those above are included in the tekheiles light and exist within it. But those below are not like this, because they belong to the coarse world that stands and exists independently. And because of this, it consumes and nullifies them.

And there is nothing else below in the world that is not nullified—for the tekheiles light nullifies everything that stands beneath it.