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235) It is written, “And Jacob went on his way and angels met him.” There is a good encounter, a bad encounter, and there is one for prayer. While he was going to Haran, it is written, “And he came upon a place” [Pegia means “encounter,” “coming,” and “arriving”]. He was praying the evening prayer in Malchut, called “a place,” as it is written, “Behold, there is a place with Me,” since the evening prayer is worthy of that place for it is the correction of Malchut, as there is no encountering but prayer.
236) “And he came upon a place and slept there, for the sun had sent.” “And he came upon a place”; there is no coming but conciliation, for the holy sun, ZA, had come [Ba means “came” as well as “set”] to the moon, Malchut, 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, “And he came upon a place,” meaning that he said to her words of conciliation. Afterward, “And slept there.” When Jacob came from Haran, it is written, “And he was met,” meaning that Malchut had sent forth to appease him, so he would come to her.
ZA is right; Malchut is left. As there is a dispute between right and left, so it was between ZA and Malchut. In the diminution of the moon, ZA defeated Malchut because she diminished and went out of the left line. For this reason, ZA 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.
Sometimes it is to the contrary, where ZA is in VAK, and Malchut appeases ZA so as to mate with her, by which his GAR return to him, as it is written, “A virtuous woman is her husband’s crown. For this reason, when Jacob came from Haran, when he was in Katnut, called Haran, it is written, “And he was met,” meaning that Malchut had sent out to appease him, so he would come to her, unite with her, and by that the GAR would return to him.
237) “And Jacob said when he saw them.” “When he saw them” refers to the angels of ZA, called “day,” and of Malchut, called “night.” They disappeared from him and then appeared to him. This is why it is written, “When he saw them: ‘This is God’s camp.’”
It follows that there were those of the day, and those of the night. It is written about those of the night, “God’s camp,” since Malchut is called Elokim [God], and it is written about those of the day, “this,” since ZA is called “this.” This is why it is written, “And he called the name of that place Mahanaim,” two camps. Now he saw here two holy camps, the camp of Rabbi Shimon, and the camp of Rabbi Pinhas.
The angels of the day and those of the night were from the illumination of the Zivug. While he was in Haran, he did not see them. But now, in the Zivug, he saw them. They disappeared from him and then appeared to him. This is why it is written, “When he saw them.”
239) “For the sun had set [come].” “Had set” refers to putting out, that the light of the sun was put out. We learn from this that one who unites with one’s 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.
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.
Therefore, once the morning came he said, “When he saw them,” 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 “daytime angels” and “nighttime angels.” For this reason, “And he called the name of that place, Mahanaim,” in plural form, two camps.
It is written about those angels of the day, of ZA, “When he saw them,” that camp of God. ZA is called “this.” When the angels of the night came, of Malchut, they gathered with him to keep him. He said, “And he called the name of that place Mahanaim,” two camps. We could argue that the words, “When he saw them,” are written after he returned from Laban, since there is no early or late in the Torah.
241) “And he came upon a place.” 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, “And he came upon a place” means unification of the groom and bride. Because a prayer is the bride, Malchut, as it is written, “Come with me from Lebanon, my bride, with me from Lebanon,” Malchut is called “with me.” And it is written, “Behold, there is a place with Me.” Thus, “a place” means Malchut, like “with Me.” And because Malchut is called “a place” in this world, it is written about it, “And he came upon a place and slept there.”
“And he came upon a place” means that he met Malchut, called a “place,” and a “prayer,” and a “bride.” Therefore, the meaning is that the groom, ZA, encountered and came to the bride, Malchut, called a “place.” 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, and the two interpretations are the same thing.
242) For this reason, she says, “Who will give me in the desert a lodging place for travelers,” 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, “And the man was astounded by her.” There is no man but the Creator, as it is written, “The Lord is a man of war,” and it is written, “And it came to pass, before he was done speaking, that, behold, Rebecca came out.” This is as it is written, “And His arrow shall go forth as the lightning.”
At night, in the dark, is the governance of the Dinim and the left line. The governance of the left without the right is darkness, since the governance of the right, light of Hassadim, is daylight. This is why we should pray the evening prayer, to mate her with ZA, the middle line, at which time she is kept from the Sitra Achra, 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.
This is why she says, “Who will give me in the desert a lodging place for travelers,” for then she was an authority in and of herself. The Shechina is waiting and says, “Who will give me in the desert,” the place of the governance of the left, to be in a Zivug with Tifferet and Yesod, called “guests,” and this the “lodging place for travelers [also guests].”
One who prays the evening prayer corrects it by this Zivug. At that time she is regarded as an authority in and of herself, when the abundance of Hochma 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 and Yesod. Malchut awaits this correction and says, “Who will give me in the desert a lodging place for travelers.”
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 will not be drawn from her from above downward, as they determine she is indebted and separates her from her groom, the middle line.
Whenever a man prays, the Creator rushes ahead and keeps her. It is so because by the prayer, a person unites Malchut 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, “And the man was astounded by her,” meaning that the Creator was waiting to mate with her.” And before the invocator has completed his prayer, the Zivug takes place, as it is written, “And it came to pass, before he was done speaking, that, behold, Rebecca came out.” Rebecca has the letters of Barak [lightning], and a lightning implies the Zivug, which shoots like an arrow, as it is written, “And His arrow shall go forth as the lightning.”
243) For ten, the Shechina 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?
For ten, which is Yod, the Hey comes first. If there are also Yod–Hey, Mochin de HB, since Yod includes the Hey, the Shechina, who is the Hey comes, too. For one, she does not come. If Vav is one without the letters Yod–Hey, until it sits and receives the Mochin of Yod–Hey, the second Hey of HaVaYaH does not come to it. In a place where there are no Yod–Hey, the Hey, Malchut, does not come.
One who wishes to unite the letters Yod–Hey Vav–Hey must plead with a plea and pleading. This is why it is written, “And I pleaded with the Lord at that time, saying, ‘O Lord GOD, You have begun,’” since in ADNI, which is the Shechina, she is in pleading, and from the Creator we ask for mercy. Thus far is the matter of the evening prayer.
Pleading increases the grace of the Shechina to make her fit for the Zivug. Rachamim are the Mochin of the middle line, comprising both lines, right and left, Yod–Hey. To unite the letters of HaVaYaH we must extend Rachamim to the Creator—the Mochin of Yod–Hey and pleading that enhances the grace of the Shechina in His eyes. Then the unification takes place. The Shechina comes only if there are Mochin of Yod–Hey in ZA.
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