Daily Zohar # 4901 – Beresheet – Until Shiloh comes

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Hebrew translation:

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Zohar Beresheet
Continued from previous DZ
#233
At that time it is written: “וְיִצְמַח כָּל עֵץ נֶחְמָד” – “And every desirable tree will sprout”. But before that time, before the sin of the Golden Calf is erased, the rain of Torah, which is Zeir Anpin, does not descend for the sowing of the souls of Israel. And Israel, who are likened to grasses and trees, do not grow. The secret of the matter is as written: “וְכֹל שִׂיחַ הַשָּׂדֶה טֶרֶם יִהְיֶה בָאָרֶץ, וְכָל עֵשֶׂב הַשָּׂדֶה טֶרֶם יִצְמָח, כִּי לֹא הִמְטִיר ה’ אֱלֹהִים עַל הָאָרֶץ, וְאָדָם אַיִן לַעֲבֹד אֶת הָאֲדָמָה” (Genesis 2:5) – “And no shrub of the field was yet on the earth, and no herb of the field had yet sprouted, for Hashem God had not sent rain upon the earth, and there was no man to till the soil.” “A man” refers to Israel, “Earth” refers to the Holy Temple, “To work” refers to the service of offerings (sacrifices, korbanot).
Notes:
As long as the sin of the Golden Calf remains, the souls of Israel cannot fully grow or flourish spiritually, because the divine influx (“rain”) of Torah does not descend. Only when Israel returns to their role in the Temple service can spiritual renewal occur. The verse “no shrub of the field had yet appeared…” (Genesis 2:5) refers to this spiritual barrenness due to the lack of Israel’s service in the Temple.
#234
Another explanation: “And every shrub of the field” — this refers to the first Mashiach, Mashiach ben David, “before he is in the land.” “And every herb of the field had not yet sprouted” — this refers to the second Messiah, Mashiach ben Yosef. And why? Because Moses was not there to serve the Shechinah, about whom it is written: “And there was no man to till the soil” (Genesis 2:5). And he asks: Why was the Mashiach not in the land? He answers: Because Moses was not with them, and of him it is written, “And there was no man to work the ground.”The secret of the matter: “לֹא-יָסוּר שֵׁבֶט מִיהוּדָה” – this is Mashiach ben David. “וּמְחֹקֵק מִבֵּין רַגְלָיו” – this is Mashiach ben Yosef. “עַד כִּי יָבֹא שִׁילֹה” – this is Moshe, for Moshe = Shiloh in gematria. “וְלוֹ יִקְּהַת עַמִּים” – the letters form “Levi Kehat.”, Moses’s fathers.
Notes:
This paragraph presents a deeper interpretation of Genesis 2:5, using the verse as an allusion to the two Mashiachs: Mashiach ben David — the final redeemer from the line of Yehuda. Mashiach ben Yosef — the forerunner who prepares the way.
The Zohar explains that neither of these Mashiachs can manifest in the world until Moshe is present spiritually, because Moses is the one who “tills the ground”, meaning, who activates the spiritual potential of the Shechinah through sacred service. The verse “And there was no man to till the soil” is reinterpreted to mean that without Moshe, spiritual redemption cannot take root — hence, the Mashiach has not yet “grown” in the world.
The Zohar then reveals a numerical and mystical connection: The verse “The scepter shall not depart from Judah…” (Genesis 49:10) is decoded as “Scepter from Yehuda,” which translates to Mashiach ben David. “Lawgiver from between his feet” = Mashiach ben Yosef. “Until Shiloh comes” = Moshe, since שִׁילֹה = מֹשֶׁה (gematria: 345). “And to him shall be the gathering of the peoples” = Levi Kehat, a reference to Moshe’s lineage. Thus, redemption is a coordinated appearance of Moshe and both Mashiachs.
#235
“And every shrub of the field” — these are the righteous, who originate from the side of the Righteous One, the Life of the Worlds (צדיק ח” י עלמין). That is, the verse “every shrub of the field” refers to the souls of the righteous, who are drawn from Yessod of Zeir Anpin, which is called Tzaddik, the Life of the Worlds.
The word שִׂיחַ (siach) is composed of the letters ש and חי (18). The letter ש (shin) represents the three branches of the Tree, which are the three patriarchs — Chessed, Gevurah, and Tiferet — of Zeir Anpin, collectively known as the Tree. But in the word שיח, the shin is not from the body of Zeir Anpin itself, but instead from Chai Olamin (the Life of the Worlds), which is the Yessod of Zeir Anpin. Therefore, the word siach (שִׂיחַ) includes the letters חי (18), indicating that the source is Yessod, referred to as Chai Olamin. Consequently, the phrase “every shrub of the field” symbolizes the souls of the righteous, who descend from the Yessod of Zeir Anpin, as alluded to in the word siach שִׂיחַ.

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