Ki Tetze [When You Go Out]
52) It is not the study that is the most important, but the act. Anyone whose fear of sin precedes his wisdom, his wisdom lasts.
105) It is with reason that the Creator said, “Anyone who engages in Torah, in doing Hassadim, and prays with the public, I commend him as though he has redeemed Me and My sons from among the idol worshippers.”
But a number of people engage in Torah and in doing Hassadim and praying with the public, yet the Creator and His Divinity, Israel, are not redeemed? Indeed, it means that he should engage in Torah to unite Divinity with the Creator and not for any other aim. Doing Hesed [mercy/kindness] means that there is no Hassid [devoted/reverent/pious] except one who does Hesed with his Maker, when all the Mitzvot that he keeps are to redeem Divinity from exile through them, and not for any other aim. By that, he does Hesed with the Creator and he is called Hassid.
106) One who does Hesed with Divinity—to raise her from the exile—does Hesed with the Creator.
When Israel sinned and the Creator wished to afflict them, Ima—Divinity—was lying over them and prevented the Creator from afflicting them until they went astray. What did the Creator do? He exiled the king’s children, Israel, along with the queen, Divinity. He swore that He would not return to His place until the queen returns to her place. Thus, one who does Hesed with Divinity and repents, and in all the Torah and her Mitzvot aims only to redeem Divinity from exile, does Hesed with his Maker and is seemingly redeeming Him and His Divinity and His children from the exile.
107-108) Elijah said, “Moses, you are that man. You are the son of the king and the queen, whose work toward the Creator is not even as one who does Hesed with his Maker, but as a son who is committed to brace himself and muster his strength to redeem his father and mother, who puts himself to death over them. One who is not the king’s son and does Hesed with the king and the queen, it is certainly considered doing Hesed with his Maker. But you, who are the king’s son, it is your duty, and not Hesed.”
Moses rose and bowed to the ground before the Creator. He said, “So be it that I should be considered a son, that my works for the Creator and His Divinity will be to them as a son who exerts among them for his father and mother, whom he loves more than he loves himself, his soul [Nefesh], his spirit [Ruach], and his soul [Neshama], and regards all that he has as null and nothing, to do with them the will of his father and mother and to redeem them with them. And although I know that everything is in His possession and I have nothing to give Him, still, the Merciful one desires man’s heart—for it to be ready for anything.” At that time the Creator came, kissed him, and said, “Moses, you are indeed a son of Mine and of Divinity. Sages and angels, kiss the son.” All rose and kissed him, and accepted him as great and as king over them.
128-129) Although the Hey of Atzilut, of the name HaVaYaH, Malchut, supports everything, you must not fly up and come down except with Malchut.
As the organs of the body have no movement but in the soul, the organs she has—her Sefirot—spread over you to support you with them. So is the Hey, like the sea. If she has Kelim to fill, they are filled by her and she spreads in them like streams extending from the sea to the earth. If she has no Kelim, she is only Hey, without expansion of the streams.
So are Divinity’s Kelim. Above they are holy angels, and below they are Israel. There are virtuous ones among them, with Hesed, mighty Hassidim, with Torah, Prophets, and Hagiographa, men of kingship of whom it was said “And who had strength to stand in the king's palace”—in the standing of the prayer in the king’s palace, who is ADNI, her king—is HaVaYaH. They are wise and understanding, the heads of Israel, and not the heads of the mixed multitude, Malchut, spreading over them in her ten Sefirot. At that time the cause of causes comes down over her in Yod-He-Vav-He to come down on them, to raise Divinity over them.
142) The mother lies on the chicks. Israel tweet her with several tweets of prayers, yet she does not wish to come down to them to illuminate from above downward. She does not wish to change from Katnut, when she is lying and illuminates only from below upward. What do Israel do? They take the mother with them, meaning Divinity, and tie her with a knot of Tefillin. When they reach the Shema reading, her sons call out the six words of unification, “Hear O Israel, the Lord our God, the Lord is one,” HGT NHY de ZA from Gadlut. They come down to their mother, Divinity, and tie her with them in the unification, “Blessed be the name of the glory of His kingdom forever and ever.”
It is written, “Which you shall call,” calling the VAK de Gadlut de ZA to illuminate in Divinity. At that time she will illuminate the Hassadim from above downward, for it is her season and the time of her Zivug. It is written, “Seasons,” “Which you shall call in My seasons,” in my season.
New Zohar, Ki Tetze [When You Go Out]
2-3) One should place words of Torah over the evil inclination so it will break, for the evil inclination needs only words of Torah. This is why it is written, “And these words that I command you this day shall be upon your heart,” meaning on both your inclinations, two hearts.
The good inclination, why does it need words of Torah? The good inclination crowns in words of Torah, and the evil inclination surrenders through words of Torah.