Daily Zohar 4565
Holy Zohar text. Daily Zohar -4565

Hebrew translation:

283. וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן וְגוֹ’. רַבִּי שִׁמְעוֹן פָּתַח, (שם מג) כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו יְצַרְתִּיו אַף עֲשִׂיתִיו. כֹּל הַנִּקְרָא בִשְׁמִי – זֶה אָדָם, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא בָּרָא אוֹתוֹ בִּשְׁמוֹ (בִּדְמוּתוֹ), שֶׁכָּתוּב (בראשית ב) וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ. וְקָרָא לוֹ בִּשְׁמוֹ, בְּשָׁעָה שֶׁהוֹצִיא אֱמֶת וְדִין בָּעוֹלָם, וְנִקְרָא אֱלֹהִים, שֶׁכָּתוּב (שמות כב) אֱלֹהִים לֹא תְקַלֵּל.
284. קָרָא לוֹ בִּשְׁמוֹ, שֶׁכָּתוּב וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ, וְיָפֶה. הֲרֵי בֵּאַרְנוּ, שֶׁכָּתוּב נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ, בְּשָׁעָה שֶׁהַזִּוּוּג נֶאֱמַר. וְכָךְ הוּא בַּזִּוּוּג שֶׁל שְׁנֵיהֶם, בְּצֶלֶם וּדְמוּת. וְאָדָם יָצָא מִזָּכָר וּנְקֵבָה.
285. וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ. בְּסִפְרוֹ שֶׁל שְׁלֹמֹה הַמֶּלֶךְ מָצָאנוּ, שֶׁבְּשָׁעָה שֶׁהַזִּוּוּג נִמְצָא לְמַטָּה, שׁוֹלֵחַ הַקָּדוֹשׁ בָּרוּךְ הוּא דְּיוֹקָן אֶחָד כְּמוֹ פַּרְצוּף אָדָם, רָשׁוּם חָקוּק בְּצֶלֶם, וְעוֹמֵד עַל אוֹתוֹ זִוּוּג. וְאִלְמָלֵא נִתְּנָה רְשׁוּת לָעַיִן לִרְאוֹת, רוֹאֶה אָדָם עַל רֹאשׁוֹ צֶלֶם אֶחָד רָשׁוּם בְּפַרְצוּף שֶׁל אָדָם, וּבְאוֹתוֹ צֶלֶם נִבְרָא הָאָדָם. וְעַד שֶׁעוֹמֵד (וְטֶרֶם שֶׁעוֹמֵד) אוֹתוֹ צֶלֶם שֶׁשָּׁלַח לוֹ רִבּוֹנוֹ עַל רֹאשׁוֹ וְיִמָּצֵא שָׁם, לֹא נִבְרָא הָאָדָם. זֶהוּ שֶׁכָּתוּב וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ.


Zohar Emor
Continued from previous DZ
Leviticus 23:40
“וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן פְּרִי עֵץ הָדָר כַּפֹּת תְּמָרִים וַעֲנַף עֵץ עָבֹת וְעַרְבֵי נָחַל וּשְׂמַחְתֶּם לִפְנֵי יְהוָה אֱלֹהֵיכֶם שִׁבְעַת יָמִים”
“And you shall take for yourselves on the first day the fruit of beautiful trees, branches of palm trees, the boughs of leafy trees, and willows of the brook; and you shall rejoice before the LORD your God for seven days.”
Rabbi Shimon opened with the statement,
Isaiah 43:7
“כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו יְצַרְתִּיו אַף עֲשִׂיתִיו”
“Everyone who is called by My name, Whom I have created for My glory; I have formed him, yes, I have made him.”
“Called by My name” refers to Adam, whom the Holy One, Blessed be He, created in His own name, as it is written, “וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ” “God created man in His image,” (Genesis 1:27) and He called him in His name, at the time when He established truth and justice in the world and was called ELHYM, which is in the Torah, as it is written,
Exodus 22:27
“אֱלֹהִים לֹא תְקַלֵּל וְנָשִׂיא בְעַמְּךָ לֹא תָאֹר”
“You shall not revile God, nor curse a ruler of your people.
The phrase “He called him in His name” refers to the verse, “God created man in His image.” We have established that the verse “Let us make man in our image after our likeness” (Genesis 1:26) is spoken at the moment of the union of Zeir Anpin and Malchut. In this divine union, the “צלם” “image” and “דמות” “likeness” reflect specific aspects: the “image” (צלם) is from Zeir Anpin, and the “likeness” (דמות) is from Malchut. Adam, man, came out from the unification of Zeir Anpin and Malchut.
In the book of King Solomon, I found that at the moment when a unification is formed on the lower level, the Holy One, Blessed be He, sends a form like a person’s face, inscribed and formed in an image “צלם,” and this image presides over the unification of the man and woman. If permission were granted for the eye to see, one would be able to see atop his head an image inscribed like the face of a person, and in this image, the person is created. Until this image, which his Master has sent, stands over him and is found there, the person is not created. This is what is meant by “God created man in His image.”
This Zohar underscores the deep connection between the Creator, his created beings, and the laws set forth in the Torah. Humanity is created in God’s image and linked to Him by name. This process reflects the theme that humanity’s purpose is intertwined with reflecting divine attributes and maintaining the sanctity and order established by the laws of the Torah.
Humanity, therefore, is created from both the masculine and feminine aspects of the divine, from Zeir Anpin and Malchut. This creation integrates both giving and receiving. In essence, humans are formed with the capacity to embody and reflect the divine structure and function in the material world, Malchut, bridging the spiritual and physical realms, upper and lower. This understanding deepens the connection between the creation of humanity and its purpose to manifest divine qualities in the world.
According to this Zohar teaching, each unification of man and woman on earth is guided and watched over by the Creator, who actively participates in the realization of their union. This divine form—imprinted with human features—serves as both a spiritual guardian and a marker of divine involvement in every individual’s creation and ongoing life. The idea that humans are created in God’s image here is beyond a literal interpretation, suggesting that the image of the Creator is an active, living presence in the lives of people, orchestrating and blessing their unions.