Zohar on Techeiles – Aspaqlaria

Here’s the mareh’d version in Yeshivish normal English:

All colors seen in a dream are a good siman, except for the color of Techeiles, because it consumes and destroys constantly. It is the ilan (tree) where death resides—that is, the Nukva, which is the Eitz HaDaas Tov V’Ra. It rests on the lower world—that is, Olam HaZeh—and since everything is under it, it consumes and destroys them.

And if you’ll say that the Nukva d’Zeir Anpin also rests in Shamayim above—that is, in Olam HaAtzilus—and there are many tzvaos (forces) in B’riah, Yetzirah, and Asiyah that spread out into the Nukva, yet they continue to exist, so how can you say that the light of Techeiles, which is the Nukva d’Zeir Anpin, consumes and destroys everything beneath it? Come and see: all these upper tzvaos—that is, in the three worlds of B’Y’A above Olam HaZeh—are included within the light of Techeiles itself, and they are not beneath it. But the lower beings of Olam HaZeh are different; they are not included within the light of Techeiles itself, because they are coarse matter, upon which the world stands and rests (meaning, they are grasped by it and exist through it, just like a wick is sustained by the flame, as mentioned before, and without it, the world wouldn’t continue to exist). And therefore, it consumes and destroys them. There is nothing below in the lower world that it does not consume, since the light of Techeiles destroys everything beneath it… (Bereishis 2:267, see further there).

And this Techeiles is the Techeiles of Tzitzis. This Techeiles is the Kisei (throne) that is the sod of the Tefillin Shel Yad—that is, Malchus. This Techeiles is the Kisei HaDin, where Dinei Nefashos are judged—that is, Malchus in its aspect of harsh din (strict judgment). Because there is a Kisei where Dinei Mamonos are judged, which is also a strict din, but Techeiles represents the harshest din within Malchus. And therefore, all colors are good for a dream except for Techeiles, because it shows that his neshama is being judged in din. And when the neshama is judged in din, the guf is judged for destruction, and such a dream requires great rachamim.

And this Techeiles is the Kisei mentioned in the pasuk: “Like the appearance of a sapphire stone, the image of a throne,” and it is written, “and it had a glow all around.” Because they make windings of it in the Tzitzis, that glow illuminates it. And when the glow illuminates it, it returns to the color of k’arti (leek green), which appears more white. This is the sod of the morning star, which shines just before dawn. From that moment onward, the zman for Krias Shema begins, because the color of Techeiles has changed from what it was—that is, to the color of k’arti, which is a softened din. And because of this, it is forbidden to judge Dinei Nefashos at night, since the color of Techeiles rules at that time, and permission is given to seize a soul without a proper judgment (meaning, the Sitra Achra then has the power to confuse the minds of the judges)…

When the morning comes and the right side above is awakened, that light emerges and reaches this Techeiles, changing it from what it was. Then, the right side takes control over it, and one holy throne of rachamim attaches to it. From that moment onward, it is the time for Krias Shema. (Terumah 230)

And Techeiles—Rabbi Yitzchak said: Techeiles comes from that fish in the Yam Ginosar (which is the Kinneres), which is in the portion of Zevulun. This color was needed for the making of the Mishkan to show this shade.

He opened and said: “And Hashem said, ‘Let there be a firmament in the midst of the waters, and let it separate between the waters and the waters.'” This firmament was created on the second day, which is the left line. Because the making of this firmament comes from the left side, and on the second day, which is the side of gevurah, Gehinnom was created, coming from within the fire of the left side. And from there, the sea was dyed with the color of Techeiles, which is the Kisei HaDin—that is, Malchus when it is in the aspect of din… (ibid. 435)

All colors are good in a dream except for Techeiles, because it is the Kisei—that is, Malchus—where neshamos are judged. This level, which is Malchus, is white (meaning, it receives from Yesod, which is called Ben Chorin, meaning white—that is, chesed). But when it stands to judge Dinei Nefashos (due to the sins of the lower beings), then it appears in the color of Techeiles, as we have already explained.

When a person sees this color—that is, Techeiles—he is reminded to fulfill all the mitzvos of his Master, just like the Nachash Nechoshes: when they would see it, they would have yiras Hashem and guard themselves from all sin. And when this yirah came upon them, they were immediately healed. What caused them to fear Hashem? That very snake, that very strip they looked at. Likewise, by Techeiles, it is written: “And you shall see it and remember all the mitzvos of Hashem”—because of the yirah it instills. And therefore, Techeiles was in the Mishkan.

Rabbi Yitzchak said: My master said that Techeiles is the Kisei HaDin, and when Malchus is in this color, it is the throne for judging Dinei Nefashos. If so, when is Malchus in rachamim? He answered: When the Keruvim—that is, the sod of Zeir Anpin and Nukva—turn their faces toward each other and gaze at each other face to face. When the Keruvim face each other, all colors are rectified, and the color of Techeiles transforms into another color. The green color also transforms into the color of gold… (ibid. 481)

Here’s the mareh’d version in Yeshivish normal English:

Now, in the yeshiva, someone explained that the holy Levanah (which is the sod of Malchus) is white (which is the sod of the light of chesed), and all colors shine within it and are embroidered in it (meaning, even the light of chochmah). And it is like the beauty and whiteness of the sun itself (which is the sod of Zeir Anpin). And in that sea of Malchus, once in seventy years, a fish emerges that produces the color of Techeiles. Malchus takes that color, refines it, and covers itself on the outside with that color.

But not because the color Techeiles is its actual levush (that’s why it covers itself externally), because the pasuk says, “Shesh v’argaman levusha”—meaning, linen and purple are its clothing (but Techeiles is not fit to be worn as its actual clothing). Rather, this color serves as an external covering on Malchus, just like in the Mishkan, which was filled with beauty and embroidered work inside, and afterward, they spread over it a garment of pure Techeiles on the outside. What’s the reason? Because beneath this sea, which is Malchus, are the depths of the sea (which are the kelipos), made up of both zachar and nekeiva. They have an ayin hara, seeking to look (at Malchus—that is, they want to draw down the light of chochmah from it in a way that is improper, like the kelipos always do). So when they look, Techeiles is placed before their eyes (which is the sod of the dinim that are included in the ‘manula’—the lock that blocks off the light of chochmah), and their eyes cannot dominate Malchus. But inside, Malchus is fully adorned with embroidered colors (which are white, red, and green), as is proper (for the drawing down of chochmah), and these colors spread out to the four sides of the world.

Similar to this, a person who wears tzitzis becomes complete (tamim) every day—meaning, he receives the bechinah of “Tam” from Malchus—through the four corners of the garment, which are rectified properly (meaning, the aspect of the sea receives from Malchus), through the Techeiles in the tzitzis, which is the sod of the fish from the seventy levels in the sea. And when the Sitra Achra looks at this person, it cannot harm him with an ayin hara (meaning, it cannot drag him into the domain of the ‘Shor HaMuad’ as explained before, since Techeiles blocks them from doing so). And thus, he becomes “Tam-im” with Hashem Elokav in a single tikun (because just as Malchus is rectified and covers itself externally with Techeiles, as mentioned before), Malchus is above, and he is below… (Shelach 124, see further there).

And we have learned that it is forbidden to gaze at the Shechinah. Because of this, there is Techeiles in the tzitzis—since Techeiles is the kisei for Beis Dovid (which is Malchus) and its tikun. This is in order to instill yiras Hashem, to fear that place. And therefore, it says, “U’ri’isem oso, u’zechartem es kol mitzvos Hashem.” And Techeiles is the kisei where Dinei Nefashos are judged, as was explained—that all colors are good for a dream except for Techeiles, because it represents the kisei that rises in Dinei Nefashos. (ibid. 328, see further there)

This is similar to “V’haya kol hanashuch v’ra’ah oso v’chai”—why? Because when a person raised his eyes and saw the form of what bit him, he would become afraid and daven before Hashem, realizing that this was an onesh for resha’im. Just like a son, when he sees his father’s strap, he fears his father, and if he avoids the strap, he avoids everything. What caused him to be saved? Seeing that very strap. So too, “V’ra’ah oso v’chai”—seeing the strap that hit him, which then causes his salvation. The same is true here: “U’ri’isem oso, u’zechartem, va’asisem”—for sure! And if not, then there is the strap (which is Techeiles), which will remind you to always return to My avodah, and then “Va’asisem.”

And “Lo sasuru acharei levavchem”—seeing Techeiles will prevent you from going after other ways. Certainly, “Lo sasuru”—you won’t go off the derech. And therefore, Techeiles appears in the tzitzis. Techeiles is compared to the Kisei HaKavod. Just like the Kisei HaKavod makes a person walk in the proper way and purifies him, so too, Techeiles causes a person to go in the straight path. And every person must fear this place and go in the proper way… (ibid. 331)

This mitzvah is the mitzvah of tzitzis, which includes Techeiles and white, representing din and rachamim in fire. White fire does not consume, but Techeiles consumes and destroys everything. “V’tochal ha’olah”—that is, white fire is from the right, and Techeiles fire is from the left. The middle pillar (which is the kava emtzai uniting right and left) is the unification of both, and it is green fire. And because of this, the Tana’im established: “From when do we read Krias Shema in the morning? From when one can distinguish between Techeiles and white”—meaning, when one can distinguish between din and chesed, and then he can cleave to chesed, which is the sod of Krias Shema. And because of this, they instituted the parsha of tzitzis to be read specifically. (ibid. 335)

And the Tanna taught: Techeiles is the sod of Dovid HaMelech (meaning, Malchus), and this is the thread of Avraham (meaning, the bechinah of the masach of the right line in the sod of the nekudah of the cholam, where it is sweetened in Binah), which he merited for his descendants after him. What is Techeiles? It is the tachlis of everything (because its tikun is the ultimate purpose of all worlds). R’ Yehuda says: It is called the Kisei HaKavod (which is Malchus)…

And this Techeiles—it is a single thread, marked with its colors. And its color comes from a certain fish that swims in the Yam Kinneres, and it is called Kinneres because of Malchus. And about this, it says that a harp (kinor) was hung above Dovid’s bed (since a kinor is the sod of Malchus), because indeed, it is the kinor of Dovid, which plays on its own for the holy, exalted King (which is Zeir Anpin), and it rises up until the Kisei (which is Binah)… (ibid. 340, see further there)

Here’s the mareh’d version in Yeshivish normal English:

Malchus, which is called Techeiles, is the tachlis of the ten sefiros. And regarding it, the pasuk says, “V’taychal kol avodas Ohel Moed”—because it is the endpoint of everything. And Techeiles is from the lashon of “kallah” (bride or completion). This is what it says: “Vayehi b’yom kalos Moshe l’hakim es haMishkan”—and Chazal were mechadesh that “kalas” is written (from the lashon of kallah). And that is why the Shechinah is called Techeiles—it is the Or HaTecheiles in the ner (flame), which consumes chalavim and olos…

From this color of Techeiles, both the upper and lower beings are filled with yirah. The machanos of the sea are afraid of it, the machanos of the raki’a—which itself is Techeiles—are afraid of it, and even the machanos of Techeiles of the fire of Gehinnom (that is, the Techeiles of the Sitra Achra) are afraid of it. (Meaning, when the Or HaTecheiles in Malchus is revealed—which is the illumination of chochmah—it comes along with such powerful dinim that bring terror and trembling upon all the chitzonim.)… (Pinchas, Ra’aya Meheimna 252, see further there)