Daily Zohar 4919
Holy Zohar text. Daily Zohar -4919

Hebrew translation:

274. עוֹד פָּתַח וְאָמַר, וַיִּצֶר ה’ אֱלֹהִים מִן הָאֲדָמָה כָּל חַיַּת הַשָּׂדֶה וְאֵת כָּל עוֹף הַשָּׁמַיִם. אוֹי לָעוֹלָם שֶׁהֵם אֲטוּמֵי לֵב וּסְתוּמֵי עֵינַיִם שֶׁלֹּא מִסְתַּכְּלִים בְּסוֹדוֹת הַתּוֹרָה וְלֹא יוֹדְעִים. שֶׁוַּדַּאי חַיַּת הַשָּׂדֶה וְעוֹף הַשָּׁמַיִם הֵם עַמֵּי הָאָרֶץ, וַאֲפִלּוּ בְּאֵלּוּ, שֶׁהֵם נֶפֶשׁ חַיָּה, לֹא נִמְצָא בָהֶם עֵזֶר [בַּגָּלוּת] לַשְּׁכִינָה בַּגָּלוּת, וְלֹא לְמֹשֶׁה שֶׁהוּא עִמָּהּ, שֶׁבְּכָל זְמַן שֶׁגָּלְתָה שְׁכִינָה לֹא זָז מִמֶּנָּה.
275. אָמַר רַבִּי אֶלְעָזָר, וַהֲרֵי מִי נָתַן מַעֲשֶׂה שֶׁל אָדָם בְּיִשְׂרָאֵל וּבְמֹשֶׁה? אָמַר לוֹ: בְּנִי, וְאַתָּה אָמַרְתָּ כָּךְ? וְכִי לֹא לָמַדְתָּ (ישעיה מו) מַגִּיד מֵרֵאשִׁית אַחֲרִית?! אָמַר לוֹ, כָּךְ הוּא וַדַּאי.
276. וְלָכֵן מֹשֶׁה לֹא מֵת, וְהוּא נִקְרָא אָדָם, וּבִגְלָלוֹ נֶאֱמַר בַּגָּלוּת הָאַחֲרוֹנָה וּלְאָדָם לֹא מָצָא עֵזֶר, אֶלָּא כֻּלָּם כְּנֶגְדּוֹ. וְכֵן נֶאֱמַר בָּעַמּוּד הָאֶמְצָעִי וּלְאָדָם לֹא מָצָא עֵזֶר שֶׁיּוֹצִיא שְׁכִינָה מֵהַגָּלוּת. זֶהוּ שֶׁכָּתוּב (שמות ב) וַיִּפֶן כֹּה וָכֹה וַיַּרְא כִּי אֵין אִישׁ. וּמֹשֶׁה הוּא בִדְמוּתוֹ מַמָּשׁ, שֶׁנֶּאֱמַר בּוֹ לֹא מָצָא עֵזֶר כְּנֶגְדּוֹ.

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Zohar Beresheet
Continued from previous DZ
#274
Woe to the people of the world who are dull of heart and blind of eyes, for they do not contemplate the secrets of the Torah and do not know that the verse referring to ‘חַיַּת הַשָּׂדֶה וְעוֹף הַשָּׁמַיִם’ ‘the beasts of the field and the birds of the heavens’ alludes to the ignorant people (עם הארץ, am ha’aretz). Even those who have merited a ‘נֶפֶשׁ חַיָּה’ nefesh chayah (living soul) but have not yet merited a ruach chayah’ living spirit’ provide no help (עזר, ezer) to the Shechinah during the time of exile. Similarly, they provide no help to Moses, who is with the Shechinah, for whenever the Shechinah goes into exile, Moses does not depart from her.
Notes:
The Shechinah (Malchut) is in a state of exile (galut) due to our sins and the influence of forces like the erev rav (as discussed in prior sections). Moses, as the embodiment of the Torah and closely linked to Malchut (קבלה למשה מסיני, the Kabbalah given to him), remains with the Shechinah in exile, never abandoning her. However, the spiritually deficient (ignorant people עם הארץ, or those with only nefesh) cannot provide the עזר (ezer, help) needed to uplift the Shechinah or Moses, perpetuating the state of exile.
The passage emphasizes the critical role of Torah study, particularly its hidden dimensions, in supporting the Shechinah and advancing redemption. The failure of the masses to engage with these secrets leaves the divine presence and its earthly counterpart, Moses, unsupported in their state of exile.
The Zohar was written to support the Shechinah in our time.

#275
Rabbi Elazar said: ‘And who placed the deeds of man upon Israel and Moses?’ In other words, he questioned his father, Rabbi Shimon, saying, ‘The scriptures speak of Adam, so how do you derive these matters from Adam and apply them to Moses and Israel?’ Rabbi Shimon said to him: ‘My son, would you say such a thing? Have you not learned the verse, “מַגִּיד מֵרֵאשִׁית אַחֲרִית”—”He declares the end from the beginning” (Isaiah 46:10)? The deeds at the beginning of creation allude to the events at the end of days, that is, at the final rectification (g’mar ha-tikkun).’ Rabbi Elazar said to him, ‘This is certainly so,’ meaning that he conceded to his father, acknowledging that “He declares the end from the beginning.
Notes:
The Zohar’s method of interpreting scripture through a lens, where historical figures and events are archetypes for spiritual processes. It also highlights the importance of studying the Torah’s secrets to uncover these connections.

#276
Rabbi Shimon continued: ‘For this reason, Moses did not die, for he is with the Shechinah in exile, as mentioned above. He is called Adam (man), and regarding him, it is said in the final exile, “וּלְאָדָם לֹא־מָצָא עֵזֶר כְּנֶגְדּוֹ”—”And for the man, He did not find a helper opposite him” (Genesis 2:20), referring to the Central Column, which is Zeir Anpin. This means that there was no one to help him bring the Shechinah out of exile. This is what is meant by, “וַיִּפֶן כֹּה וָכֹה וַיַּרְא כִּי אֵין אִישׁ”—”And he looked this way and that, and saw there was no man” (Exodus 2:12). Moses is in his aspect, meaning like the Central Column, and it is said of him, “וּלְאָדָם לֹא־מָצָא עֵזֶר כְּנֶגְדּוֹ”—”And for the man, He did not find a helper opposite him,” just as it is said of the Central Column.
Notes:
Final Exile and Redemption: The reference to the “final exile” points to the prolonged state of spiritual disconnection before the time of Mashiach. The lack of a ‘helper’ underscores the challenges faced by both Moses (on a human level) and Zeir Anpin (on a spiritual, holy level) in achieving tikkun (rectification) until the erev rav are removed and divine unity is restored.
The passage reinforces the Zohar’s theme that exile is a state of spiritual and human disconnection, with Moses and Zeir Anpin striving to redeem the Shechinah but hindered by the absence of worthy helpers. 

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