{"id":14430,"date":"2026-01-09T23:34:22","date_gmt":"2026-01-09T23:34:22","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=14430"},"modified":"2026-01-09T23:34:23","modified_gmt":"2026-01-09T23:34:23","slug":"and-he-came-upon-a-place-are-words-of-conciliation","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/and-he-came-upon-a-place-are-words-of-conciliation\/","title":{"rendered":"\u201cAnd He Came upon a Place\u201d Are Words of Conciliation"},"content":{"rendered":"\n

235) It is written, \u201cAnd Jacob went on his way and angels met him.\u201d There is a good encounter, a bad encounter, and there is one for prayer. While he was going to Haran, it is written, \u201cAnd he came upon a place\u201d [Pegia<\/em> means \u201cencounter,\u201d \u201ccoming,\u201d and \u201carriving\u201d]. He was praying the evening prayer in Malchut<\/em>, called \u201ca place,\u201d as it is written, \u201cBehold, there is a place with Me,\u201d since the evening prayer is worthy of that place for it is the correction of Malchut<\/em>, as there is no encountering but prayer.<\/p>\n\n\n\n

236) \u201cAnd he came upon a place and slept there, for the sun had sent.\u201d \u201cAnd he came upon a place\u201d; there is no coming but conciliation, for the holy sun, ZA<\/em>, had come [Ba<\/em> means \u201ccame\u201d as well as \u201cset\u201d] to the moon, Malchut<\/em>, the husband to the wife. It follows that it is inappropriate for the husband to come to his wife unless by words of conciliation, to appease her. It is written, \u201cAnd he came upon a place,\u201d meaning that he said to her words of conciliation. Afterward, \u201cAnd slept there.\u201d When Jacob came from Haran, it is written, \u201cAnd he was met,\u201d meaning that Malchut<\/em> had sent forth to appease him, so he would come to her.<\/p>\n\n\n\n

ZA<\/em> is right; Malchut<\/em> is left. As there is a dispute between right and left, so it was between ZA<\/em> and Malchut<\/em>. In the diminution of the moon, ZA<\/em> defeated Malchut<\/em> because she diminished and went out of the left line. For this reason, ZA<\/em> must appease her and return to her the illumination of the left, as it is inappropriate for a husband to come to his wife if not by words of conciliation, to appease her. In the beginning he extends to her the illumination of the left for conciliation, and then he mates with her and gives her the faithful Hassadim<\/em>.<\/p>\n\n\n\n

Sometimes it is to the contrary, where ZA<\/em> is in VAK<\/em>, and Malchut<\/em> appeases ZA<\/em> so as to mate with her, by which his GAR<\/em> return to him, as it is written, \u201cA virtuous woman is her husband\u2019s crown. For this reason, when Jacob came from Haran, when he was in Katnut<\/em>, called Haran, it is written, \u201cAnd he was met,\u201d meaning that Malchut<\/em> had sent out to appease him, so he would come to her, unite with her, and by that the GAR<\/em> would return to him.<\/p>\n\n\n\n

237) \u201cAnd Jacob said when he saw them.\u201d \u201cWhen he saw them\u201d refers to the angels of ZA<\/em>, called \u201cday,\u201d and of Malchut<\/em>, called \u201cnight.\u201d They disappeared from him and then appeared to him. This is why it is written, \u201cWhen he saw them: \u2018This is God’s camp.\u2019\u201d<\/p>\n\n\n\n

It follows that there were those of the day, and those of the night. It is written about those of the night, \u201cGod\u2019s camp,\u201d since Malchut<\/em> is called Elokim<\/em> [God], and it is written about those of the day, \u201cthis,\u201d since ZA<\/em> is called \u201cthis.\u201d This is why it is written, \u201cAnd he called the name of that place Mahanaim,\u201d two camps. Now he saw here two holy camps, the camp of Rabbi Shimon, and the camp of Rabbi Pinhas.<\/p>\n\n\n\n

The angels of the day and those of the night were from the illumination of the Zivug<\/em>. While he was in Haran, he did not see them. But now, in the Zivug<\/em>, he saw them. They disappeared from him and then appeared to him. This is why it is written, \u201cWhen he saw them.\u201d<\/p>\n\n\n\n

239) \u201cFor the sun had set [come].\u201d \u201cHad set\u201d refers to putting out, that the light of the sun was put out. We learn from this that one who unites with one\u2019s wife must put out the candle at night. And in the day, it is the conduct of sages to use their beds [mate] only at night, chastely. For this reason, sleeping is done at night, when the sun has set, after the sun has departed from the world.<\/p>\n\n\n\n

240) For this reason, as one should cover oneself from the sun, one should also cover oneself from those angels of the good inclination on the right, in several camps, and from those angels from the evil inclination, who is walking on the left, in several camps.<\/p>\n\n\n\n

Therefore, once the morning came he said, \u201cWhen he saw them,\u201d for at night he did not see them. On the part of Jacob, who was a whole man, middle line, there were only the camps of the king and queen with him, called \u201cdaytime angels\u201d and \u201cnighttime angels.\u201d For this reason, \u201cAnd he called the name of that place, Mahanaim,\u201d in plural form, two camps.<\/p>\n\n\n\n

It is written about those angels of the day, of ZA<\/em>, \u201cWhen he saw them,\u201d that camp of God. ZA<\/em> is called \u201cthis.\u201d When the angels of the night came, of Malchut<\/em>, they gathered with him to keep him. He said, \u201cAnd he called the name of that place Mahanaim,\u201d two camps. We could argue that the words, \u201cWhen he saw them,\u201d are written after he returned from Laban, since there is no early or late in the Torah.<\/p>\n\n\n\n

241) \u201cAnd he came upon a place.\u201d First it was said that an encounter is the evening prayer. Afterward it is said that encountering is words of conciliation when the groom comes to the bride. Accordingly, \u201cAnd he came upon a place\u201d means unification of the groom and bride. Because a prayer is the bride, Malchut<\/em>, as it is written, \u201cCome with me from Lebanon, my bride, with me from Lebanon,\u201d Malchut<\/em> is called \u201cwith me.\u201d And it is written, \u201cBehold, there is a place with Me.\u201d Thus, \u201ca place\u201d means Malchut<\/em>, like \u201cwith Me.\u201d And because Malchut<\/em> is called \u201ca place\u201d in this world, it is written about it, \u201cAnd he came upon a place and slept there.\u201d<\/p>\n\n\n\n

\u201cAnd he came upon a place\u201d means that he met Malchut<\/em>, called a \u201cplace,\u201d and a \u201cprayer,\u201d and a \u201cbride.\u201d Therefore, the meaning is that the groom, ZA<\/em>, encountered and came to the bride, Malchut<\/em>, called a \u201cplace.\u201d It can also be said that encountering means correcting the evening prayer, since the correction of the prayer is the unification of groom and bride, since a prayer is Malchut<\/em>, and the two interpretations are the same thing.<\/p>\n\n\n\n

242) For this reason, she says, \u201cWho will give me in the desert a lodging place for travelers,\u201d for at that time she was an authority in and of herself, and not with those who determine that she is indebted to them, without her groom. Whenever a man prays, the Creator rushes ahead and keeps her, as it is written, \u201cAnd the man was astounded by her.\u201d There is no man but the Creator, as it is written, \u201cThe Lord is a man of war,\u201d and it is written, \u201cAnd it came to pass, before he was done speaking, that, behold, Rebecca came out.\u201d This is as it is written, \u201cAnd His arrow shall go forth as the lightning.\u201d<\/p>\n\n\n\n

At night, in the dark, is the governance of the Dinim<\/em> and the left line. The governance of the left without the right is darkness, since the governance of the right, light of Hassadim<\/em>, is daylight. This is why we should pray the evening prayer, to mate her with ZA<\/em>, the middle line, at which time she is kept from the Sitra Achra<\/em>, so the abundance will not be drawn from her from above downward. And as the night is the dominion of the left in terms of time, the desert is the dominion of the left in terms of place. For this reason, it is a place of the serpent, the Seraph, and the scorpion.<\/p>\n\n\n\n

This is why she says, \u201cWho will give me in the desert a lodging place for travelers,\u201d for then she was an authority in and of herself. The Shechina<\/em> is waiting and says, \u201cWho will give me in the desert,\u201d the place of the governance of the left, to be in a Zivug<\/em> with Tifferet<\/em> and Yesod<\/em>, called \u201cguests,\u201d and this the \u201clodging place for travelers [also guests].\u201d<\/p>\n\n\n\n

One who prays the evening prayer corrects it by this Zivug<\/em>. At that time she is regarded as an authority in and of herself, when the abundance of Hochma<\/em> in her remains in her possession and she does not extend from above downward, for this is the correction of the middle line, which is Tifferet<\/em> and Yesod<\/em>. Malchut<\/em> awaits this correction and says, \u201cWho will give me in the desert a lodging place for travelers.\u201d<\/p>\n\n\n\n

At that time she was an authority in and of herself, and not with those who determine she is indebted to them without her groom, for then she is kept so the abundance of Hochma<\/em> will not be drawn from her from above downward, as they determine she is indebted and separates her from her groom, the middle line.<\/p>\n\n\n\n

Whenever a man prays, the Creator rushes ahead and keeps her. It is so because by the prayer, a person unites Malchut<\/em> with the Creator, the middle line, which he rushes ahead and keeps from the outer ones and the wicked, so they do not extend from her from above downward. It is written, \u201cAnd the man was astounded by her,\u201d meaning that the Creator was waiting to mate with her.\u201d And before the invocator has completed his prayer, the Zivug<\/em> takes place, as it is written, \u201cAnd it came to pass, before he was done speaking, that, behold, Rebecca came out.\u201d Rebecca has the letters of Barak<\/em> [lightning], and a lightning implies the Zivug<\/em>, which shoots like an arrow, as it is written, \u201cAnd His arrow shall go forth as the lightning.\u201d<\/p>\n\n\n\n

243) For ten, the Shechina<\/em> rushes ahead and comes; for one, she does not come until he has sat down. So how do we say that whenever a person prays the Creator rushes ahead and keeps her, even for one person?<\/p>\n\n\n\n

For ten, which is Yod<\/em>, the Hey<\/em> comes first. If there are also Yod<\/em>–Hey<\/em>, Mochin de<\/em> HB<\/em>, since Yod<\/em> includes the Hey<\/em>, the Shechina<\/em>, who is the Hey<\/em> comes, too. For one, she does not come. If Vav<\/em> is one without the letters Yod<\/em>–Hey<\/em>, until it sits and receives the Mochin<\/em> of Yod<\/em>–Hey<\/em>, the second Hey<\/em> of HaVaYaH<\/em> does not come to it. In a place where there are no Yod<\/em>–Hey<\/em>, the Hey<\/em>, Malchut<\/em>, does not come.<\/p>\n\n\n\n

One who wishes to unite the letters Yod<\/em>–Hey<\/em> Vav<\/em>–Hey<\/em> must plead with a plea and pleading. This is why it is written, \u201cAnd I pleaded with the Lord at that time, saying, \u2018O Lord GOD, You have begun,\u2019\u201d since in ADNI<\/em>, which is the Shechina<\/em>, she is in pleading, and from the Creator we ask for mercy. Thus far is the matter of the evening prayer.<\/p>\n\n\n\n

Pleading increases the grace of the Shechina<\/em> to make her fit for the Zivug<\/em>. Rachamim<\/em> are the Mochin<\/em> of the middle line, comprising both lines, right and left, Yod<\/em>–Hey<\/em>. To unite the letters of HaVaYaH<\/em> we must extend Rachamim<\/em> to the Creator\u2014the Mochin<\/em> of Yod<\/em>–Hey<\/em> and pleading that enhances the grace of the Shechina<\/em> in His eyes. Then the unification takes place. The Shechina<\/em> comes only if there are Mochin<\/em> of Yod<\/em>–Hey<\/em> in ZA<\/em>.<\/p>\n","protected":false},"excerpt":{"rendered":"

235) It is written, \u201cAnd Jacob went on his way and angels met him.\u201d There is a good encounter, a 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