Мишлей 8:14 Каббала: Sha'arei Kedusha & Sha'arei Orah

When Rabbi Pinchas ben Yair said,⁷⁵Mishnah Sotah 9:15 “Caution brings to zeal, zeal brings to cleanliness, cleanliness brings to separateness, separateness brings to purity, purity brings to holiness, holiness brings to fear of sin, fear of sin brings to humility, humility brings to Chassidut, Chassidut brings to the Holy Spirit and the Holy Spirit brings to resurrecting the dead” – he was referring to this. This, specifically, is the perfect Chassidut that follows holiness and leads to the Holy Spirit. Because he totally cleaves to HaShem-יהו"ה, he will merit to attain the revelation of the secrets of Torah and to prophesy about the future. This is as Rabbi Meir said,⁷⁶Pirkei Avot 6:1 “Whosoever is occupied in Torah for the sake of its name (that is, for its sake, rather than for his own sake) merits many things. Moreover, the existence of the whole world is worthwhile because of him. He is called friend, beloved, a lover of God, a lover of the creatures, the delight of God and the delight of the creatures. The Torah garbs him in humility and awe. It prepares him to be a Tzaddik, a Chassid, upright and trustworthy. It distances him from sin and brings him close to merit. He benefits others with counsel and wisdom, understanding and strength, as it says,⁷⁷Proverbs 8:14 ‘Mine is counsel and wisdom; I am understanding, strength is mine.’ The Torah gives him kingship, governance and penetrating judgment. The secrets of the Torah are revealed to him. He becomes like an overflowing spring and like an ever-flowing river. He becomes modest, long-suffering and forgiving of insults. The Torah magnifies him and elevates him above all things.” Moreover, when Rabbi Meir said, “For its name (Lishmah-לשמה),” he meant for the “Name” of the Torah, in that it is the Torah of HaShem-יהו"ה, that is, the name of the Holy One, blessed is He, in that the entire Torah is composed of the names and titles of HaShem-יהו"ה, the Holy One, blessed is He.⁷⁸See Zohar Mishpatim 124a; Zoharei Chamah there; Ramban’s introduction to his commentary to Torah; Also see Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem is One, as well as Shaarei Orah of Rabbi Yosef Gikatilla, and elsewhere.

Now, although counsel-Eitzah-עצה begins from the place of understanding-Binah, the culmination of the counsel is in victory-Netzach and majesty-Hod. This great mystery is hinted in the verse,¹⁹³Isaiah 40:14 “From who-Mi-מי did He seek counsel?¹⁹⁴The term “Who-Mi-מי” (which has a numerical value of 50) refers to the quality of understanding-Binah, as will be discussed in the Eighth Gate. The verse can thus be read as a positive statement, rather than a question, namely, that it is in “Who-Mi-מי” referring to understanding-Binah, that He seeks counsel, and who provides understanding. [Who] gave Him understanding-Vayivineihu-ויבינהו? Who taught Him the path of justice?” It similarly states,¹⁹⁵Proverbs 8:14 “With me there is counsel-Eitzah-עצה and resourcefulness; I am understanding-Binah, might-Gevurah is mine.” The great secret according to the way of the Sefirot, is found in the verse,¹⁹⁶Isaiah 9:5 “He called his name, the Wondrous Councilor, Mighty God, Eternal Father, Prince of Peace.” The words, “He called his name Wondrous-Pele-פלא,” refer to wisdom-Chochmah, as it states at the beginning of Sefer Yetzirah, “Wondrous-Pele-פלא is wisdom-Chochmah.” The word “Councilor-Yo’etz-יועץ” refers to understanding-Binah. The word “God-E”l-אל” refers to greatness-Gedulah. The word “Mighty-Gibor-גבור” refers to might-Gevurah. The words “Eternal Father-Avi Ad-אבי עד” refer to splendor-Tiferet, and the words “Prince of Peace-Sar Shalom-שר שלום” refer to foundation-Yesod, which also includes victory-Netzach and majesty-Hod.