Daily Zohar 4504
Holy Zohar text. Daily Zohar -4504

Hebrew translation:

86. וּמִדָּה שֶׁל קְדֻשָּׁה וְחֶשְׁבּוֹן שֶׁל קְדֻשָּׁה תָּמִיד נוֹסָפוֹת בּוֹ בְּרָכוֹת, וְעַל זֶה וְכֶסֶף פְּקוּדֵי הָעֵדָה. פְּקוּדֵי הָעֵדָה בֶּאֱמֶת וַדַּאי, וְאֵין פַּחַד מֵעַיִן הָרָע, וְאֵין פַּחַד מִכָּל חֶשְׁבּוֹן זֶה, שֶׁהֲרֵי בַּכֹּל שׁוֹרוֹת בְּרָכוֹת מִלְמַעְלָה.
87. וּבֹא רְאֵה, בְּזַרְעוֹ שֶׁל יוֹסֵף לֹא שׁוֹלֶטֶת בּוֹ עַיִן רָעָה, מִשּׁוּם שֶׁבָּא מִצַּד הַיָּמִין, וְעַל זֶה נַעֲשָׂה הַמִּשְׁכָּן עַל יְדֵי בְצַלְאֵל, שֶׁהֲרֵי הוּא שָׁרוּי בְּסוֹד שֶׁל יוֹסֵף, שֶׁהוּא סוֹד בְּרִית הַקְּדוֹשָׁה. וְלָכֵן מֹשֶׁה צִוָּה וּבְצַלְאֵל עָשָׂה, לִהְיוֹת הַכֹּל בְּסוֹד הַגּוּף וְסִיּוּם הַגּוּף, שֶׁהוּא אוֹת בְּרִית הַקְּדוֹשָׁה, לְהַרְבּוֹת אַהֲבָה וְקֶשֶׁר שֶׁל יִחוּד הַמִּשְׁכָּן, וְהַכֹּל נַעֲשָׂה בְּסוֹד הַיָּמִין. וּמִשּׁוּם כָּךְ – וְכֶסֶף פְּקוּדֵי הָעֵדָה, וְאוֹתוֹ חֶשְׁבּוֹן הוּא חֶשְׁבּוֹן הַדְּרָגוֹת הַמְמֻנּוֹת הַגְּדוֹלוֹת שֶׁנֶּאֱחָזוֹת מִצַּד הַיָּמִין, וְעַל זֶה כָּתוּב מְאַת כִּכָּר וְגוֹ’.


Zohar Pekudei
Continued from previous DZ
And the measurement and count of holiness always have blessings added to them. Therefore, it is written (Exodus 38:25), וְכֶסֶף פְּקוּדֵי הָעֵדָה “and the silver of those who were numbered of the congregation,” that is, in a count without fear of the evil eye, and without fear of any such count, because the blessings rest upon it from above in every respect.

The evil eye does not dominate the descendants of Joseph because it comes from the right side. Therefore, Bezalel made the Tabernacle, for he is rooted in the secret of Joseph and the holy covenant, the aspect of Yessod, and Yessod is called Joseph. Therefore, Moses commands, and Bezalel executes so that everything would be in the secret of the body, which is Moses, that is, Tiferet. The completion of the body, which is Bezalel that is, Yessod, which is the sign of the holy covenant, to increase love and unification in the Tabernacle, which is Malchut. Everything was done in the secret of the right. For this reason, it is written, “and the silver of those who were numbered of the congregation,” that count is a count of significant levels of appointed ones, that is, the upper three Sefirot, which are unified from the right side. Therefore, it is written, “מְאַת כִּכַּר הַכֶּסֶף” “of a hundred talents silver, etc.,” indicating ten sefirot that each has its own ten, for they include upper three.

Bezalel was selected to construct the Holy Tabernacle because he was as the Zohar mentioned “rooted in the secret of Joseph”, who was immune to the influence of the evil eye.
The Talmud shares a profound secret for warding off the evil eye, which involves refraining from casting desirous glances at anything in the material world. Jealousy anchors us to the physical realm, diverting us from our true mission. We are meant to utilize the gifts and energies bestowed upon us by Hashem to remain aligned with the path towards spiritual enlightenment and to forge spiritual garments for the world to come.

רַבִּי יוֹחָנָן הֲוָה רְגִיל דַּהֲוָה קָא אָזֵיל וְיָתֵיב אַשַּׁעֲרֵי דִטְבִילָה. אֲמַר: כִּי סָלְקָן בְּנוֹת יִשְׂרָאֵל וְאָתְיָין מִטְּבִילָה, מִסְתַּכְּלָן בִּי, וְנֶהֱוֵי לְהוּ זַרְעָא דְּשַׁפִּירֵי כְּווֹתִי. אָמְרִי לֵיהּ רַבָּנַן: לָא קָא מִסְתְּפֵי מָר מֵעֵינָא בִּישָׁא? אֲמַר לְהוּ: אֲנָא מִזַּרְעָא דְּיוֹסֵף קָא אָתֵינָא, דְּלָא שָׁלְטָא בֵּיהּ עֵינָא בִּישָׁא, דִּכְתִיב ״בֵּן פּוֹרָת יוֹסֵף בֵּן פּוֹרָת עֲלֵי עָיִן״, וְאָמַר רַבִּי אֲבָהוּ: אַל תִּקְרֵי ״עֲלֵי עָיִן״, אֶלָּא ״עוֹלֵי עָיִן״.
Similarly, the Gemara relates that Rabbi Yoḥanan was accustomed to go and sit at the gates of the women’s immersion sites. Rabbi Yoḥanan, who was known for his extraordinary good looks, explained this and said: When the daughters of Israel emerge from their immersion, they will look at me, and will have children as beautiful as I. The Sages asked him: Master, do you not fear the evil eye? He said to them: I descend from the seed of Joseph over whom the evil eye has no dominion, as it is written: “Joseph is a bountiful vine, a bountiful vine on a spring [alei ayin]” (Genesis 49:22). “Ayin” can mean both “spring” and “eye.” And Rabbi Abbahu said a homiletic interpretation: Do not read it alei ayin, rather olei ayin, above the eye; they transcend the influence of the evil eye.

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