VaYeshev [And Jacob Sat]
1-2) How many slanderers are there to a person from the day the Creator gives him a soul in this world? And because he came into the world, the evil inclination immediately appears to partake with him, as it is written, “Sin crouches at the door,” for then the evil inclination partakes with him.
A beast watches over itself from the day it is born, and runs from fire and from any bad place. When man is born, he immediately comes to throw himself into the fire, since the evil inclination is within him and promptly incites him to the evil way.
10-11) A righteous man is a person who did not believe that crafty wicked, the evil inclination, since he made his arguments before the arrival of his friend, the good inclination. Rather, he keeps the other one, and his friend came and questioned him. It is in this that people fail from being rewarded with the next world.
But a righteous one, who fears his Master, how much evil does he suffer in this world so as to not believe and partake with the evil inclination? But the Creator saves him from all of them, as it is written, “Many are the ills of the righteous, but the Lord delivers him from them all.” The text [in Hebrew] does not say, “Many are the ills of the righteous,” but “Many ills, righteous.” Thus, one who suffers many ills is righteous because the Creator wants him. This is so because the ills he suffers remove him from the evil inclination, and for this reason the Creator wants that person and delivers him from them all. And he is happy in this world and in the next world.
26-28) When there is judgment over man, and he is righteous, it is because of the Creator’s love for him. It is as we have learned, that when the Creator is merciful to man with love, to bring him closer to Him, He breaks the body so as to ordain the soul. And then man comes closer to Him with love, as it should be—the soul governs man and the body weakens.
Man needs a weak body and a strong soul, one that prevails with strength. And then the Creator loves him. The Creator gives sorrow to the righteous in this world in order to purify him for the next world.
And when the soul is weak and the body is strong, he is an enemy of the Creator, for He does not desire him and does not give him sorrow in this world. Instead, his path is straight and he is in complete wholeness. This is because if he acts justly or his deeds are good, the Creator pays his reward in this world, and he will have no share in the next world. For this reason, the righteous who is always broken is loved by the Creator. These words apply only if one has tested and has not found within him a sin for which to be punished.
29) Divinity does not dwell in a place of sadness, but in a place of joy. And if one has no joy, Divinity will not be in that place.
38) This is so because once the body breaks through the flaw and the Katnut of the soul, by which the Kli to receive the Gadlut of the soul was created, then the Creator wants them. But before the body breaks due to the flaw in the soul, the Creator does not want them because they are unfit to receive the light of Neshama.
60) Each of the souls in the world, which existed in this world and tried to know their Maker with the sublime wisdom, rises and exists in a higher degree than all those souls that did not attain and did not know. And they will be revived first. And this is the question that that servant was about to ask and to know, “What was that soul engaged in, in this world?” to see if she is worthy of being revived first.
120) “The law of the Lord is perfect, restoring the soul.” People should delve in the Torah abundantly, for anyone who delves in the Torah will have life in this world and in the next world, and he will be rewarded with both worlds. And even one who delves in it, but does not delve in it properly, he is still imparted a good reward in this world and is not judged in the world of truth.
155) How foolish are people, for they do not know and do not observe the ways of the Creator. They are all asleep, lest sleep will depart the holes of their eyes.
156) The Creator made man as it is above, all in wisdom. And there is not an organ in a man that does not stand in sublime wisdom, for each organ implies a unique degree. And after the whole body is properly corrected in its organs, the Creator partakes with it, and instills a holy soul within it, to teach man the ways of Torah and to keep His commandments so that man will be corrected appropriately, as it is written, “the soul of man shall teach him.”
157) One should increase the similarity to the Upper King in the world. This is why the waters of that river that extends and flows out (which is the upper Yesod) never stop. Hence, man, too, should not stop the river and his source in this world, but should bear sons.
223-224) When one sees that bad thoughts come upon him, he should engage in Torah, and they will go away. When that evil inclination comes to tempt a person, he should draw it unto the Torah, and it will depart him.
We learned that when this evil side stands before the Creator to accuse the world for the bad deeds that they had done, the Creator has mercy on the world and advises people how to be saved from it so it may not control them or their deeds. And what is the advice? It is to delve in the Torah, and they will be saved from it, as it is written, “For the commandment is a candle and the teaching is light,” “To keep you from the evil woman.” Thus, the Torah keeps one from the evil inclination.
228) Happy are Israel, for they adhere to the Creator as it should be, and He gives them the counsel by which to be saved from all the other sides in the world, since they are a holy nation for His share and for His lot. Hence, He gives them advice on every single thing. Happy are they in this world and in the next.
252) And one who delves in Torah and good deeds causes the assembly of Israel, Divinity, to raise her head while in exile. Happy are those who delve in the Torah at daytime and at night.
New Zohar, VaYeshev [And Jacob Sat]
9) When a person approaches the Torah, who is called “good,” he approaches the Creator, who is called “good.” Then he comes closer to being righteous, who is called “good.” And when he is righteous, Divinity is upon him, teaching him the high secrets of the Torah because Divinity mates only with the good, who is righteous. And the righteous and justice [Tzadik and Tzedek respectively], who is Divinity, go together.
11-12) “The eyes of all await You,” awaiting the high anointing oil that flows from the Moach that is more hidden than all who are hidden, from AA, illumination of GAR, to all, Yesod. And then “You give them their food in its time,” in Malchut, called “Its time,” since when “all,” Yesod, awakens the bride, the Assembly of Israel— Malchut, called “The whole of the Lord”—then He has pity on the world and all the worlds are in gladness and play from the illumination of GAR.
Then it is written, “You open Your hand and satisfy the will of every living thing.” This is the desire of desires, which comes down from Mocha Stimaa de AA to all, Yesod. And when all is blessed, all the worlds are blessed, as it is written, “The Lord is righteous in all,” “The Lord is near to all.”