Kabbalah Daniel 12:4: Ohr HaSekhel & Sha'arei Orah

At the beginning of the stages that everyone seeking God's glory must go through is the avoidance of breaching a fence, lest a snake dwell there. This is a common occurrence where people, accustomed to making breaches to trap, as hinted by King Solomon in Ecclesiastes [10:8], 'He who digs a pit may fall into it, and he who breaks through a wall may be bitten by a snake.' Due to the fact that this connection includes various distinct aspects, which are very evident in our generation, we have initiated it with the matter of the breach of walls, in the ancient days when many wise men stumbled in this, as Daniel prophesied [12:10], 'Many shall purify themselves and make themselves white and be refined, but the wicked shall act wickedly. And none of the wicked shall understand, but those who are wise shall understand.' He gave a reason for this by saying, 'And because lawlessness will be increased, the love of many will grow cold.' Thus, we began with the matter of breaching fences, as was the downfall of many in ancient times, as Daniel foretold [11:35], 'And some of the wise shall stumble, so that they may be refined, purified, and made white, until the time of the end, for it still awaits the appointed time.' He provided a rationale for this, saying, 'to refine and to cleanse them, but the wicked shall act wickedly. And none of the wicked shall understand, but those who are wise shall understand.' And he gave a reason for this as well, saying, 'None of the wicked shall understand, but those who are wise shall understand.' This will increase knowledge, as he said [Daniel 12:4], 'But you, Daniel, shut up the words and seal the book, until the time of the end. Many shall run to and fro, and knowledge shall increase.' Because breaches have increased, they have since prevented the priests from blessing using the explicit Name as prescribed. However, they agreed to bless the people with the Name in the Temple, as the Scripture instructs, and in the country with its various appellations [Sotah 38a].

This quality is sometimes called³¹¹Isaiah 1:24 “The Mighty One of Israel-Abeer Yisroel-אביר ישראל,” which is the mystery of the concealed-Satum-סתום and sealed-Chatum-חתום.³¹²This is a hint to the verse (Daniel 12:4), “As for you, Daniel, obscure-Setom-סתם the matters and seal-Chatom-חתם the book until the time of the End; let many muse, and let knowledge-Da’at-דעת increase.” That is, while the lower and more external aspect of Yaakov-יעקב is the quality of splendor and beauty-Tiferet, the loftier and more inner quality of Yisroel-ישראל is knowledge-Da’at-דעת, and is called The Mighty One of Israel-Abeer Yisroel-אביר ישראל as it is bestowed below, in the Sefirah of foundation-Yesod. The verse thus states,³¹³Isaiah 1:24 ibid. “Therefore – the word of the Lord, HaShem, Master of Hosts-HaAdon HaShem Tzva’ot-האדון יהו״ה צבאו״ת, the Mighty One of Israel-Abeer Yisroel-אביר ישראל.” You therefore must be informed who it is who is called the Lord-Adon-אדון, in the matter of “HaShem, Master of Hosts, Mighty One of Israel-HaShem Tzva’ot, Abeer Yisroel-יהו״ה צבאו״ת אביר ישראל.” You already know that the three lower Sefirot adhere to the root of the lower Vav-ו. These are the Sefirot of conquest-Netzach, majesty-Hod, and foundation-Yesod, all of which are called by the general title Hosts-Tzva’ot-צבאו״ת.³¹⁴As will be discussed in the Third and Fourth Gate. Now, when you find conquest-Netzach to the right, majesty-Hod to the left, and foundation-Yesod, which is the Living God-E”l Chai-א״ל חי, the Mighty One of Israel-Abeer Yisroel-אביר ישראל in the middle, you then will discover that the Mighty One of Israel-Abeer Yisroel-אביר ישראל mediates between conquest-Netzach and majesty-Hod. The verse thus states,³¹⁵Joshua 3:11 “Behold, the Ark of the Covenant-Aron HaBrit-ארון הברית of the Lord of all the Earth-Adon Kol HaAretz-אדון כל הארץ.” That is the Lord-Adon-אדון is the Sanctuary-Heichal-היכל, within which He dwells with His Name HaShem-יהו״ה.³¹⁶That is, the title “The Mighty One of Yaakov-Abeer Yaakov-אביר יעקב” and “The Mighty One of Israel-Abeer Yisroel-אביר ישראל” are specifically related to the middle line, the Name HaShem-יהו״ה, which relates to the quality of beauty-Tiferet, as indicated by the verse (Psalms 132:2), “That he swore to HaShem-יהו״ה, vowed to the Mighty One of Yaakov-Abeer Yaakov-אביר יעקב.” It is for this reason that He is called “The Mighty One of Yaakov-Abeer Yaakov-אביר יעקב,” and, “The Mighty One of Israel-Abeer Yisroel-אביר ישראל,” rather than “The Mighty One of Avraham” or “The Mighty One of Yitzchak.” This quality of HaShem-יהו״ה is the Shield of David-Magen David-מגן דוד, who makes great wars and is the Lord of all the Earth-Adon Kol HaAretz-אדון כל הארץ.