Daily Zohar 4560
Holy Zohar text. Daily Zohar -4560

Hebrew translation:

274. וְאִם תֹּאמַר, לָהֶם הָיוּ מַקְרִיבִים הַקָּרְבָּן? לֹא כָּךְ. אֶלָּא הַכֹּל עוֹלֶה לַקָּדוֹשׁ בָּרוּךְ הוּא וְנִקְרָב. וְהוּא מַפְרִיד הַמָּזוֹן לְכָל הַהֲמוֹנִים שֶׁל הַצְּדָדִים הָאֲחֵרִים שֶׁיֵּהָנוּ בְּאוֹתוֹ הַדּוֹרוֹן שֶׁל בָּנָיו, וְיֵהָפְכוּ לָאוֹהֲבִים שֶׁלָּהֶם, שֶׁיֵּדְעוּ לְמַעְלָה וּלְמַטָּה שֶׁאֵין עַם כְּעַם יִשְׂרָאֵל, שֶׁהֵם חֶלְקוֹ וְגוֹרָלוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וּמִתְעַלֶּה כְבוֹדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מַעְלָה וּמַטָּה כָּרָאוּי. וְכָל הָאוּכְלוּסִים הָעֶלְיוֹנִים פּוֹתְחִים וְאוֹמְרִים: (שמואל-ב ז) וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ. (עד כאן רעיא מהימנא).
275. רַבִּי אֶלְעָזָר פָּתַח, כֹּה אָמַר ה’ זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ וְגוֹ’. הַפָּסוּק הַזֶּה נֶאֱמַר עַל כְּנֶסֶת יִשְׂרָאֵל בְּשָׁעָה שֶׁהָיְתָה הוֹלֶכֶת בַּמִּדְבָּר עִם יִשְׂרָאֵל. זָכַרְתִּי לָךְ חֶסֶד – זֶהוּ עֲנָנוֹ שֶׁל אַהֲרֹן שֶׁנּוֹסֵעַ עִם חֲמִשָּׁה אֲחֵרִים שֶׁנִּקְשְׁרוּ עָלֶיךָ וּמְאִירִים עָלֶיךָ. אַהֲבַת כְּלוּלֹתָיִךְ – שֶׁנִּתְקְנוּ לְךָ (וְכֻלָּם נִתְקְנוּ בְךָ) וְעִטְּרוּ אוֹתָךָ, וְהִתְקִינוּ אוֹתְךָ כְּמוֹ כַלָּה שֶׁעוֹנֶדֶת אֶת תַּכְשִׁיטֶיהָ. וְכָל כָּךְ לָמָּה? בִּשְׁבִיל לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה.


Zohar Emor
Continued from previous DZ
If you might say that the sacrifices were offered for the seventy Ministers of the nations, this is not the case. Instead, everything ascends and is offered to the Holy One, Blessed be He. He then distributes sustenance to all the hosts of the other sides, namely the Ministers of the seventy nations, so that they may partake in the gift given to His children, and they return to being lovers of them. Both above and below recognize that there is no nation like the nation of Israel, who are the portion and the place of the Holy One, Blessed be He. The glory of the Holy One, Blessed be He, is thus exalted above and below as is fitting. And all the upper hosts open up and proclaim;
“ וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ ” “And who is like Your people, like Israel, the one nation on the earth” (2 Samuel 7:23)

This Zohar underlines the unifying theme of Sukkot, where Israel’s offerings spiritually benefit all humanity by fostering divine favor and peace. The offerings are a medium through which the unique covenant between God and Israel blesses the nations, affirming Israel’s role as a light unto the nations.

Rabbi Elazar opened with the verse:
Jeremiah 2:2
“הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלַ͏ִם לֵאמֹר כֹּה אָמַר יְהוָה זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה.”
“Go and cry in the hearing of Jerusalem, saying, ‘Thus says YHVH: “I remember you, The kindness (Chessed חֶסֶד) of your youth, The love of your betrothal, When you followed Me in the wilderness, In a land not sown.”
This verse is about the Congregation of Israel, which is Malchut, when Malchut, the Shechina, was traveling with Israel in the desert. “I remember for you the kindness,” this refers to the cloud of Aaron, which is Chessed, that traveled with five other clouds, Gevurah, Tiferet, Netzach, Hod, Yessod, which were bound to Israel and illuminated them. “The love of your betrothal.” These clouds surrounded you, crowned you, and adorned you as a bride fully adorned. And why all this? It is because “you followed Me in the wilderness, In a land not sown.” That is because the Shechina followed Israel in the desert.

This Zohar expresses the profound relationship between Hashem and Israel, portrayed through the journey in the wilderness. The wilderness experience, with its hardships and divine provisions, like the clouds and the manna, is depicted as a development period of deep faith and commitment between Israel and Hashem, similar to the early stages of a marriage. This narrative underscores Israel’s unique dedication to Hashem during times when they followed Him without the assurance of a fertile, settled land, relying solely on His provision and protection.