Daily Zohar # 5182 – Vayikra – I seek you

Hebrew translation:

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Zohar Vayikra
Continued from previous DZ
#365
And he answers: Even though David was banished from there, he did not abandon his own to seek the Holy One, blessed be He. And I heard: “אֲשַׁחֲרֶךָּ” “I seek You” means like one who says: I would go to appear before You, only I cannot. Thus, “I seek You,” but I am outside the place where the Shekhinah dwells, and I cannot seek You. “My soul thirsts for You” — for my soul and my body yearn for You to appear before You, and I cannot, because I am in a dry and weary land without water. For outside the place where the Shekhinah dwells, it is called “a dry and weary land,” because living waters are not found here. And what are living waters? This is the Shekhinah, as it is written concerning her: “בְּאֵר מַיִם חַיִּים” “a well of living waters” (Song of Songs 4:15). And therefore it is written, “a dry and weary land without water.”
Notes:
David, even while banished to the wilderness, continues to seek God with intense longing. The phrase “I seek You” expresses his yearning to appear before the Divine Presence, though he is physically distant from Jerusalem, the dwelling place of the Shekhinah. The wilderness is called “dry and weary without water” because it lacks the “living waters” — a symbol for the Shekhinah. David’s soul and body thirst for reunion with the divine presence. This teaches that true yearning for God persists even in the most desolate spiritual or physical places, and the Shekhinah is the source of spiritual vitality (“living waters”) for the world.
#366
Rabbi Chiya and Rabbi Yosi said: Certainly, the way is prepared before us. They entered the cave and slept. At midnight, they heard the sound of the beasts of the field roaring. And they awoke. Rabbi Chiya said: Behold, it is the time to help Knesset Yisrael — that is, Malchut — who is praising the King, that is, Zeir Anpin. They said: Let each and every one say a word from what he has heard and knows in Torah. They all sat down.
Notes:
After the merchants joined them, the group entered the cave to rest. At midnight — the auspicious time when Malchut (Knesset Yisrael) rises to praise and unite with Zeir Anpin (the King) — they are awakened by the roaring of wild beasts. Rabbi Chiya immediately recognizes this as a holy moment to support the Shekhinah through Torah study and prayer. He invites everyone present (sages and merchants alike) to share words of Torah. This transforms their night of hiding into a sacred gathering, aligning their actions with the supernal praise occurring above. The scene highlights how the tzaddikim turn every circumstance into an opportunity for spiritual elevation and union with the divine.

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