קבלה אויף משלי 3:5

See that man needs to compare a matter with [another] matter and to produce a matter from [another] matter, in order that he will have a fertile intellect, and not an impotent intellect. And it says “Be wise with/in understanding/Binah”, explanation: when you are begetting and comparing with your intellect and you understand, it is necessary that you make it [= your intellect] wise and interpret it with what the sages have received and with the shortness of their words, [so] that the subject will be included to you in addition, sometimes much, sometimes a little, “and do not rely on your understanding/Binah” [Proverbs 3:5]. “and examine [בחון] in them”, this wants to say: into the substance of the Sefirot, which corresponds to “in them”, into their what-ness will be the examination/aspect [בחינה] by way of solely “going and returning” [Ezekiel 1:14], and by way of humility and being attentive to the glory of your Creator, Who makes wise the simple ones, and this is: “in them”. Truly in deeds that are extended out of them [the Sefirot] the subject will be with strong investigation and with good knowledge, with carrying and giving and with great speculation. And as this examination is in the deeds that are extended towards us out of the essence of the Sefirot, it says: “investigate from them”, wanting to say: in that which is extended “from them” and not into their substance which corresponds to “in them” as it said above. And “establish the matter on its strength”. Explanation: establish the subject on its authority and descend to the profundity of the explication, so that it will be proven to you without any doubt. “And return the formator on his base”. Explanation: your whole intention in any case will be that the King of Kings, the En Soph, blessed be He, will be gazing at “his base”, which are his thrones which are the ten Sefirot, and the whole intention will be on the subject of the unification of the emanated entities that are set apart, in the emanator, and [the unification] of the emanator in the emanated things. Or it wants [to say] “Establish the matter on its strength”, just as the commentators have explained, that it corresponds to the unification of Malkut in Yesod, and that one is not allowed to separate them by believing [they are] nine, God forbid!, but [they are] ten with Malkut. “And return the formator on his base”, that the Sefirot are the base and a throne for him, and He is the Lord distributing/emanating as a king on the throne (הכסא), and he is not in the number of the throne [the numerical value of הכסא is 86, which is the same number as that of God/Elohim אלהים). Until here the explanation of the mishna.