זוהר, כי תצא ח׳Zohar, Ki Teitzei 8

Segment 1א׳

וּבְגִין דָּא אוֹקְמוּהָ מָארֵי מַתְנִיתִין, לֹא הַמִּדְרָשׁ הוּא הָעִיקָר אֶלָּא הַמַּעֲשֶׂה. וּבַאֲתָר אַחֲרָא אָמְרוּ, כָּל שֶׁיִרְאַת חֶטְאוֹ קוֹדֶמֶת לְחָכְמָתוֹ, חָכְמָתוֹ מִתְקַיֶּימֶת וְכוּ'. יִרְאַת חֶטְאוֹ, אִימָּא עִלָּאָה, תְּשׁוּבָה. חָכְמָה, אַבָּא עִלָּאָה. כַּד אַקְדִּים ה' זְעֵירָא, דְּאִיהִי מִצְוָה, שַׁרְיָא עָלֵיהּ תּוֹרָה, דְּאִיהוּ ו'. וְכַד אַקְדִּים יִרְאָה לַחָכְמָה, דְּאִיהִי ה' עִלָּאָה, שַׁרְיָיא עָלֵיהּ חָכְמָה, דְּאִיהִי י'. וְאִקְרֵי בֵּן. וּמִכָּאן, (דברים י״ד:א׳) בָּנִים אַתֶּם לַיְיָ' אֱלֹהֵיכֶם.

And therefore the Masters of the Mishnah have explained: it is not the expounding that is the chief thing, but the deed. And in another place they said: he whose fear of sin comes before his wisdom, his wisdom endures, and so forth. “Fear of his sin” — this is the supernal Mother, repentance. “Wisdom” — the supernal Father. When the small He, which is the commandment, comes first, the Torah, which is Vau, rests upon him. And when fear comes before wisdom, which is the supernal He, chochmah, which is Yod, rests upon him, and he is called a son. And from here, “You are the children of the Lord your God” (Deut. 14, 1).

Segment 2ב׳

וְהַאי אִיהוּ (שמות ג׳:ט״ו) זֶה שְׁמִי י"ה לְעוֹלָם, וְזֶה זִכְרִי ו"ה. שְׁמִי עִם י"ה, שס"ה. זִכְרִי עִם ו"ה, רמ"ח. וְכֻלְּהוּ תרי"ג. דְּהַיְינוּ תרי"ג פִּקּוּדִין, דְּאִתְיְיהִיבוּ לִבְנִין קַדִישִׁין, לְמֶהֱוֵי לוֹן חוּלָקָא בִּשְׁמֵיהּ, הֲדָא הוּא דִכְתִיב, (דברים לב) כִּי חֵלֶק יְיָ' עַמּוֹ.

And this is, “This is My name for ever” — Yod-He; “and this is My memorial” — Vau-He (Ex. 3, 15). “My name” with Yod-He is three hundred and sixty-five; “My memorial” with Vau-He is two hundred and forty-eight; and all of them are six hundred and thirteen — that is, the six hundred and thirteen commandments that were given to the holy children, that they might have a portion in His name. That is what is written, “For the portion of the Lord is His people” (Deut. 32).

Segment 3ג׳

וְכַד אַקְדִּים תּוֹרָה לְמִצְוָה, אוֹ חָכְמָה לְיִרְאָה. אִתְהַפָּךְ שְׁמֵיהּ עָלֵיהּ לְנוּקְבָּא, מִדַּת הַדִין, כְּגַוְונָא דָּא הוה"י. דְּאִתְהַפָּךְ לֵיהּ כֹּלָּא לְדִינָא, וְקָשִׁין מְזוֹנוֹתָיו בְּאוֹרַיְיתָא, כִּקְרִיעַת יַם סוּף. וּכְגַוְונָא דָּא פּוּרְקָנָא, אִם זָכוּ יִפְקוּן בְּרַחֲמֵי, הֲדָא הוּא דִכְתִיב, (ישעיהו ס״ו:ז׳) בְּטֶרֶם יָבֹא חֵבֶל לָהּ וְהִמְלִיטָה זָכָר, וְיִפְקוּן בְּרַחֲמֵי. וְאִי לָאו אַקְדִּים רַחֲמֵי, וְיִפְקוּן בְּצַעֲרָא. וְשַׁפִּיר דְּאַקְדִּים צַעֲרָא וְדִינָא לְרַחֲמֵי. וּבְגִין דָּא אוֹקְמוּהָ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, מָארֵי מַתְנִיתִין לְפוּם צַעֲרָא אַגְרָא.

And when the Torah comes before the commandment, or wisdom before fear, His name is turned upon him to the female, the attribute of justice, in this manner: He-Vau-He-Yod. For everything is turned for him to judgement, and his sustenance in the Torah is as hard as the dividing of the Red Sea. And in this same manner is the redemption: if they have merited it they will go out in mercy — that is what is written, “Before her pain came, she was delivered of a man-child” (Isa. 66, 7) — and they will go out in mercy. And if not, mercy comes first and they go out in sorrow. And it is well that sorrow and judgement should come before mercy. And therefore our Rabbis of blessed memory, the Masters of the Mishnah, have explained: according to the sorrow is the reward.