Torah 143 · תורה קמ״ג

The value in accepting advice from the wise men of the generation is that it mitigates judgments. For when a person needs advice because he does not know how to proceed, it is an aspect of constriction. His intellect is constricted and he does not know what to do. This is an aspect of judgment, as is known.

However, by virtue of the wise man giving him advice, [the wise man] amplifies [the issue] for him and enlightens him with his wisdom. This is the aspect of chasadim (benevolences), for chesed (lovingkindness) is the light of wisdom. As it is written in the Holy Zohar (I, 94a): “El (the Almighty) is the light of Chokhmah (Wisdom).” And it is written (Psalms 52:3), “The lovingkindness of El lasts throughout the day.”

It is also written (Proverbs 11:14), “In the RoV (multitude) of advisors there is salvation.” The tzaddik is called “RaV (many),” as our Sages teach: Moshe, because his merit was so great, was like many (Taanit 9a).

Also, if he accepts the advice of the tzaddik, even if afterwards things did not work out well from his advice, he then knows that this was only from God. However, had he not accepted the advice of the tzaddik, quite possibly he would have suffered misfortune without a decree from Above. Rather, he would have brought it on himself, as it is written (Proverbs 19:3), “A man’s foolishness perverts his way, and his heart rages against God.” But, if he accepted the tzaddik’s advice, he knows that it is only because of a ruling from Above.