Likutei Moharan 12:2/ליקוטי מוהר"ן י״ב:ב׳

12. Should you wonder: Why isn’t it that as soon as the learned individual studies the tzaddik’s insight, he repents? And how is it that the Oral Law allows the learned individual to continue with his wickedness? The answer is: “He told her that he was her father’s relative, that he was Rivkah’s son.” This means that when the tzaddik said the Oral Law, he said it in the aspect of (Hosea 14:10), “Tzaddikim will walk in them, but sinners will stumble in them.”

2And this is, “that he was her father’s relative”—in deceit. This is the aspect of “but sinners will stumble in them.” “That he was Rivkah’s son”—the virtuous one. This is the aspect of “Tzaddikim will walk in them.”

3Not only this, but, “She ran and told her father.” In other words, this aspect of “but sinners will stumble in them” comes to him more easily. As our Sages taught (Proverbs 8:12), “I, wisdom, dwell with cunning”—<once a> person studies Torah, he acquires cunning (Sotah 21b). And this is, “She ran”—it is like a person who runs swiftly and easily; “and told her father”—for the Torah teaches cunning to the learned. And so, “She ran and told her father”—cunning comes more easily and swiftly to a person. This is because holiness requires [waiting for] assistance from Above, as our Sages taught: Someone who comes to purify himself, he receives assistance (Shabbat 104a). But cunning is made open—it has many openings (ibid., Tosafot s. v. iss d’garsy) —and comes to him easily.