Daily Zohar 5027
Holy Zohar text. Daily Zohar -5027

Hebrew translation:

213. וְעֵץ חַיִּים תַּאֲוָה בָאָה – זוֹ הִיא הַתּוֹחֶלֶת שֶׁלֹּא נִמְשֶׁכֶת, מִשּׁוּם אוֹתָם מְמֻנֵּי הַמֶּרְכָּבוֹת, אֶלָּא שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא נוֹתֵן [לָהֶם] לוֹ מִיָּד, מִשּׁוּם שֶׁכַּאֲשֶׁר נִמְשֶׁכֶת בֵּין אוֹתָם מְמֻנֵּי הַמֶּרְכָּבוֹת, כַּמָּה הֵם בַּעֲלֵי הַדִּין שֶׁנִּתֶּנֶת לָהֶם רְשׁוּת לְעַיֵּן וּלְהִסְתַּכֵּל בְּדִינוֹ טֶרֶם יִתְּנוּ לוֹ, וּמַה שֶּׁיָּצָא מִבֵּית הַמֶּלֶךְ וְנִתַּן לוֹ לָאָדָם, בֵּין שֶׁזּוֹכֶה בֵּין שֶׁלֹּא זוֹכֶה – נִתָּן מִיָּד, וְזֶהוּ עֵץ חַיִּים תַּאֲוָה בָאָה.
214. דָּבָר אַחֵר תּוֹחֶלֶת מְמֻשָּׁכָה – זֶה יַעֲקֹב, שֶׁנִּמְשְׁכָה לוֹ הַתּוֹחֶלֶת שֶׁל יוֹסֵף עַד לִזְמַן אָרֹךְ. וְעֵץ חַיִּים תַּאֲוָה בָאָה – זֶה הוּא בִּנְיָמִין, שֶׁהֲרֵי מִזְּמַן שֶׁבִּקֵּשׁ אוֹתוֹ יוֹסֵף עַד אוֹתוֹ זְמַן שֶׁהוּא בָּא אֵלָיו לֹא הָיָה אֶלָּא זְמַן מוּעָט, שֶׁאוֹתוֹ הַזְּמַן לֹא נִמְשַׁךְ. זֶהוּ שֶׁכָּתוּב וַיִּשָּׂא עֵינָיו וַיַּרְא אֶת בִּנְיָמִין אָחִיו בֶּן אִמּוֹ. מַה זֶּה בֶּן אִמּוֹ? שֶׁדְּמוּת אִמּוֹ הָיְתָה בּוֹ, וְהָיְתָה דוֹמָה דְמוּתוֹ לִדְמוּת רָחֵל, מִשּׁוּם כָּךְ כָּתוּב וַיִּשָּׂא עֵינָיו וַיַּרְא אֶת בִּנְיָמִין אָחִיו בֶּן אִמּוֹ.

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Zohar Miketz
Continued from previous DZ
#213
“וְעֵץ חַיִּים, תַּאֲוָה בָאָה”, “A tree of life is the desire that comes” (Proverbs 13:12). This is the hope that is not drawn between those appointees (ממונים) and chariots from hand to hand, but the Holy One, blessed be He, gives it immediately. The reason is that when it is drawn between those appointees and chariots, how many accusers are given permission to examine and look at his judgment before they give him his salvation. But what comes out of the palace of the King and is given to the person, whether he is worthy or not, is given to him immediately. And this is “וְעֵץ חַיִּים, תַּאֲוָה בָאָה”, “a tree of life is the desire that comes,” whose meaning is that it is given to him immediately.
Notes:
The “tree of life” desire (תַּאֲוָה בָאָה) arrives directly from the King (YHVH), bypassing intermediaries and accusers, ensuring immediate salvation. This contrasts with delayed hopes trapped in ‘bureaucratic’ chains of the appointees, emphasizing direct divine response through Torah merit.
#214
Another interpretation: “תּוֹחֶלֶת מְמֻשָּׁכָה”, a hope prolonged” (Proverbs 13:12): this is Jacob, for his hope for Joseph was prolonged for a long time. “וְעֵץ חַיִּים, תַּאֲוָה בָאָה”, “a tree of life is the desire that comes” (Proverbs 13:12): this is Benjamin, for from the time Joseph demanded him until the time he came to him, it was only a short time, for the time was not prolonged.
This is the meaning of “וַיִּשָׂא עֵינָיו וַיַּרְא”, “And he lifted up his eyes and saw” (Genesis 43:29), etc. He asks: What is the reason the verse says “בֶּן אִמּוֹ” “son of his mother”? And he says: The reason is that her form was in him, for his form was similar to Rachel’s form. Therefore, it is written: “וַיִּשָׂא עֵינָיו וַיַּרְא אֶת בִּנְיָמִין אֶת בֶּן אִמּוֹ”, “And he lifted up his eyes and saw Benjamin, his mother’s son” (Genesis 43:29).
Notes:
Jacob’s long hope for Joseph versus Benjamin’s quick arrival (תּוֹחֶלֶת מְמֻשָּׁכָה vs. תַּאֲוָה בָאָה); Joseph recognizes Benjamin as “his mother’s son” (בֶּן אִמּוֹ), emphasizing resemblance and reunion.

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