Chasidut su Osea 14:3

Thus, one who fulfills the commandments and is occupied with Torah, which is after all an intelligence which extends from their holiness—not only the idea but the force and intellectual faculty of the soul residing in the intelligence of the Torah, and those who contemplate it, resides in his mind. A real, substantial, living, holy, soulful ‘drawing down’ flows inside him. One who merely fulfills the commandment also has this force flowing inside, but when he does not also study and analyze them, he is akin to a child born with mental capacity but who never uses it. Thus, those capacities remain latent and hidden, even from himself. But when he uses those capacities, he reveals the treasure within him, and his wisdom—even he himself—grows and rises. Even regarding the commandments which are inoperable today, such as sacrifices, we say “instead of bulls we will pay our lips,”²⁸¹Hosea 14:3. i.e. that speech and learning are equated to having performed them. This is only so, however, because we perform other commandments and have incorporated their holiness; we can therefore dress the commandments which to our sorrow we are unable to perform, with the force of the intellect we have accrued by performing the other commandments, as an intellectual faculty can be dressed with various ideas. This would not be the case for one who does not fulfill the operable commandments, God forbid. Even would he spend the entire day learning Torah he would be unable to say “instead of bulls we will pay our lips,” for he will be merely contemplating ideas, shadowy and empty things without the force of a substantial, intelligizing soul.²⁸²Only a religiously observant hasid is therefore able to draw down and reveal the ontic essence of those contextually unfulfillable commandments. R. Shapiro seems to be warning against one who would suffice with learning about the commandments without actively fulfilling them.

But through this you can understand what they said, “The tzaddik rules [through] reverence for God (2 Sam. 23:3) … [I rule over humans, but] who rules over Me? The tzaddik, [for I make a decree but he annuls it]” (Moed Katan 16b). For at the hands of the wicked the world collapses and remains in contraction and judgment, God forbid; but at the hands of the tzaddikim the king’s anger is settled, as if it were possible. This can be compared to the child of a king, who when he enters into his father’s [presence] – even at the time of his anger – since the king’s will is to draw very close to his precious child, the characteristic of love is awakened within [the king] toward his child; and then that characteristic expands to all those who are in the king’s gate as well. So it is at the hands of the tzaddikim, who bring themselves closer – along with all things – to their Father in Heaven, giving [God] a restful spirit: [God’s] mind settles, as if it were possible, and the judgments that were awakened at the hands of the wicked are sweetened. And that is [the meaning of] “to collect from the wicked, who destroy [a world created] through ten statements” – for even though the Creation happened through ten statements for their benefit, in order that even there in their lowly place they should be able to hold onto [God’s] characteristics, and similarly [God’s] characteristics and divinity were contracted for them in order that they should recognize [God’s characteristics], as was stated above – and even still, on the contrary, on account of [all] this they distance themselves further. “And to give good reward to the tzaddikim, who sustain a world created through ten statements” – as we have stated above, by way of [the world] being created through ten statements, through contraction; for without this it would not have been possible, and understand this.