Amazing! You cannot find this level of Kabbalah in English elsewhere. It is only through the generosity of this tzaddik mekubal that we can have access to this holy knowledge.
Through Rabbi Avraham’s creation of a new symbolic language, the entire 600-page book Avraham BaMidbar is now explained for the visual learner! Ahead of his time, this is a great work!
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Chapter: “In the Garden” | Pages: 39–93 | Section I
Why was the נסירה (separation of Chava) necessary—and what reality preceded it?
➡️ Creation & Nesirah
“ויקח אחת מצלעתיו…” ← Literal reading (פשט) says: Adam needed a helpmate
The deeper necessity of nesirah → 🔎 calls for an investigation of pre-nesirah Adam
➡️ Adam’s Fall Was Not Random
✅ Adam’s original state = Harmonized soul-light vessel
✅ Fall = Imbalance of capacity and ratzon
✅ Gazing at impurity → Ruach distortions → Misalignment
✅ Chava’s nesirah → Restores form, but danger of mixture looms
✅ Nachash’s strategy = Inject selfish Ohr Makif
✅ Foreshadow: 358 = נחש = Siduri value of “and they were not ashamed”
ADAM ORIGIN (Union of Z”A + Nok)
↓
Spiritual Transparency
(500 amot | Ohr Makif)
↓
Conscious + Subconscious Unity
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Divine Sight of Beings
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New Desire Formed (Mate)
↓
↓ Divine Test (Naming)
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Increased Material Identification
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Fall Through Action (Sin)
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Olam Yetzirah → Olam Asiyah
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Introduction of Evil Inclination
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Chava Created (Nesirah)
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World of Judgment Begins
Chapter: “In the Garden” | Pages: 39–93 | Section II
How did evil enter creation without violating Adam’s sanctity, and why was teshuva prepared beforehand?
➡️ Orchestration of the Fall
➡️ Dialogue Conceals Telepathy
✅ Fall was designed as a gradual descent, not failure
✅ Teshuva preceded creation to allow recovery from sin
✅ Evil required “reasonable” entrance → Seduction by logic
✅ Chava’s inner struggle = spiritual test of symbol and sound
✅ Nachash introduced covenantal distortion via gematria messaging
✅ Evil becomes “plausible” → Enabling human choice and return
✅ Bitterness of the Serpent = punishment encoded in its own name
✅ נחש (milui + kolel) = 885 = התמרמר “resented”
✅ Divine verdict: “Upon your belly shall you go…” → Final exile of Serpent
DIVINE DESIGN OF THE FALL
↓
Subtle Incitement of Lack
↓
Adam = Masat (Lifted Offering)
↓
Division into Male + Female
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Creation of Teshuva Before Sin
↓
Nachash Introduced as Messenger
↓
Symbolic Telepathy → Confusion
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Consent via Deception
↓
Entry of Evil into Reason
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Activation of Choice + Teshuva
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Bitterness Seals the Nachash’s Fate
Chapter: “In the Garden” | Pages: 39–93 | Section III
Why does the Tree of Knowledge remain spiritually dangerous—and how does its deception still govern fallen consciousness?
➡️ Deception of the Tree
“But of the Tree of the Knowledge of Good and Evil, you shall not eat of it…” (Bereshit 2:17)
Fallacy: Good through evil → Source of human delusion
Truth: Evil contains no blessing → Only illusion of light
➡️ Sitra Achra Surrounds with Outer Light
✅ The Tree of Knowledge seduces by mixture and false light
✅ Serpent’s wisdom = chochmah used for distortion
✅ Knowledge apart from holiness results in spiritual exile
✅ Ego taints truth and withdraws Divine influx
✅ Death = fall from Divine consciousness, not just the body
✅ Red heifer = only rectification from the impurity of false knowledge
✅ Both Trees are real → One brings clarity, one brings concealment
✅ Shame and hiding = signs of spiritual regression
WARNING: DO NOT MIX GOOD AND EVIL
↓
Fallacy: Good Through Evil
↓
Serpent’s Wisdom = Hidden ChoChmah
↓
Deception Appears as Divine Light
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False Promise of Resurrection
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Divine Light Withdrawn (Shem MaH)
↓
Dregs of Knowledge = Ego-Bound Fruit
↓
Spiritual Exile Begins
↓
Etz Chayim = Clarity & Blessing
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Etz Ha-Da’at = Mixture & Shame
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Only Teshuva & Red Heifer Purify
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Man Must Reverse the Fall
Chapter: “In the Garden” | Pages: 39–93 | Section IV
How did Adam’s reply to יהו״ה reveal a collapse of consciousness, and what spiritual contraction followed?
➡️ The Collapse Begins
Adam loses devekut → Becomes self-important
יהו״ה calls: איכה “Where are you?” → Adam blames Chava
➡️ Mental Regression Already Active
✅ Adam’s reply reflected diminished awareness
✅ Divine mercy prevented the total collapse of Mochin
✅ Loss of binah maturity → onset of gevurah
✅ Union with Chava softened the decree
✅ Regression of Divine Names = internal spiritual exile
✅ Divine Presence (Shechinah) enters exile with man
✅ Even in judgment, hints of redemption remain
AYEKAH – “WHERE ARE YOU?”
↓
Adam Responds in Mental Constriction
↓
ויאמר האדם = 1364 = Kel × Immature Binah
↓
א״ל becomes לֹא = Negation
↓
420 = Punishment (Atbash of Lo)
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184 = Regression of Shem ע״ב
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709 = Pain × Immaturity = Rebuke
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185 = Mercy of Chesed (Kel Milui)
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Union with Chava Softens Judgment
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Full Verse = 133 = Plague
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Siduri = 385 = Shechinah in Exile
Chapter: “In the Garden” | Pages: 39–93 | Section V
How did the nesirah restructure human consciousness, and what Divine Names encoded its deeper judgment?
➡️ The Purpose of Nesirah
➡️ From Chochmah to Assertive Binah
✅ Nesirah = precondition for face-to-face union
✅ Divine judgment encoded into the structure of the act
✅ Threefold descent: intellect, emotion, body
✅ אהי״ה = shift from Divine wisdom to rational ego
✅ Chava’s embodiment = formation of self-consciousness
✅ Adam’s awe = recognition of love and spiritual purpose
✅ יהו״ה + שד״י = coupling of transcendence and restriction → marital sanctity
✅ Nesirah mirrors the supernal dynamics of Z’eir Anpin and Nukva
MAN CREATED BACK-TO-BACK WITH WOMAN
↓
Nesirah = Sawing Apart for Union
↓
Reshei Tavot = ידון → Judgment Encoded
↓
2823 = 3× לראשית → Intellect, Emotion, Body
↓
Milui of אהי״ה (3 Forms) = 455
↓
Descent from Chochmah to Binah
↓
Genesis of Ego-Consciousness
↓
Adam Humbled → ישוחיה
↓
340 = יהו״ה + שד״י → Sanctified Coupling
↓
Mirrors Supernal Z'eir Anpin + Nukva Union
Chapter: “In the Garden” | Pages: 39–93 | Section VI
What is the inner meaning of Adam’s deep sleep—and how did it restructure man for teshuva and spiritual ascent?
➡️ Tardemah as Divine Descent
➡️ Teshuva was imposed via Tardemah
→ “Descending” + “What?” = Essential descent into unknowing
→ Rooted in אדם עילאה = 161 (albam) = תרדמה
→ Links to Shevirat HaKeilim and Olam HaTohu
✅ Tardemah initiated descent for teshuva
✅ Pre-fall Adam was a conduit of uninterrupted light
✅ Ohr Makif became Ohr Pnimi as Adam’s selfhood emerged
✅ Fragmented perception reflected by “river parting”
✅ Devakut gave way to observation and separation
✅ Divine sleep imposed as restoration
✅ Symbolic chaos returned Adam to humility
✅ Teshuva led Adam toward righteous refinement
ADAM’S PRE-FALL EXISTENCE = PURE CONDUIT
↓
Receives from Atzilut → No Asiyah
↓
Gradual Descent Begins
↓
Ohr Makif → Ohr Pnimi
↓
River of Eden = Fragmented Consciousness
↓
ויושן = Declining Faith = 693 = לא האמינו ביהו״ה
↓
Tardemah = Imposed Teshuva = Night of Mind
↓
תרדמה = 161 = אדם עילאה
↓
Shevirat HaKeilim = Chaos Birth of Evil
↓
Adam Encounters Symbolic Psyche
↓
Gematria 205 = Regression of אלקים
↓
Tzaddik Restoration:
Siduri = 90 → צ
Katan = 45 → אדם
Atbash = 204 → צדיק
END OF CHAPTER 1
Dangers to the Soul, by Rabbi Avraham Chachamovits, is a profound exploration of the spiritual hazards individuals may encounter in life. Rabbi Chachamovits, a respected international kabbalist and Jewish thought educator, addresses various aspects of modern life and their potential impacts on the soul. His teachings emphasize the importance of mindfulness, ethical behavior, and maintaining a strong connection to the spiritual principles of the Torah in navigating these dangers.
The singular book delves into topics such as materialism, moral relativism, distractions from spiritual growth, and the importance of cultivating virtues like humility and compassion. These are all matters of righteousness that the Torah teaches. This revelatory book explores the role of demons, spirits, naked souls, and other evil spiritual entities that are constantly trying to bring humanity to the lowest possible levels of existence, by creating havoc and destruction for all. This singular book serves as a guide to help individuals recognize and overcome obstacles threatening their spiritual well-being, drawing from Jewish wisdom of the Torah and Kabbalah to provide profound insights and practical advice.
Rabbi Chachamovits‘ approach is known for its clarity, depth, and relevance to contemporary challenges faced by people striving to live meaningful and spiritually fulfilling lives. His work encourages readers to reflect on their values, priorities, and choices, offering guidance on how to align their actions with their spiritual aspirations.
For a deeper understanding of its themes and teachings, acquiring the book or engaging with Rabbi Chachamovits‘ shiurim/lessons would be highly beneficial.
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The Kabbalah of Celestial Influences, by Rabbi Avraham Chachamovits is a significant addition to the field of Jewish mysticism and Kabbalah. While Kabbalistic literature has long explored the connection between the earthly and the divine, this book focuses specifically on how celestial phenomena influence the spiritual and physical worlds. This theme resonates with traditional Jewish mystical texts, such as the Zohar and other Torah sources, which often examine the interplay between heavenly realms and human experience.
For a deeper understanding of its themes and teachings, acquiring the book or engaging with Rabbi Chachamovits‘ shiurim/lessons would be highly beneficial.
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A MAJOR SEFER JUST PUBLISHED – 400 PAGES
Click here to get the complete sefer!
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Click here for Volume 1 – Click here for Volume 2 – Click here for Volume 3
First, the core axis of the book is not mystical spectacle but moral–ontological danger. The work is a sustained argument that spiritual realities are not neutral, symbolic, or optional. They are active forces that respond lawfully to human behavior. The book frames sin, error, and spiritual ignorance not merely as ethical failures, but as mechanisms that open the soul to predatory structures—klipot, sitra achra, distorted imagination, and corrupted da’at.
Second, the central faculty under threat is da’at. Again and again, across shiurim, examples, and biblical figures, the book returns to the same diagnosis: when da’at is damaged or bypassed, the intellect cannot govern emotion, imagination runs untethered, and the soul becomes vulnerable. Balak, Esav, Lot, the sorcerers, and the careless mystic—all are variations on knowledge without alignment or power without integration.
Third, the book insists on a lawful spiritual physics. This is not allegory. Actions below trigger reactions above; nourishment shapes nefesh; imagination feeds forces; sins aggregate; judgments bind. The repeated use of gematria, letter forms, miluim, and mental structures is not decorative—it functions as evidence of structural consistency. The reader is meant to see that nothing is random and nothing is isolated.
Fourth, the work is deeply anti-romantic about spirituality. It repeatedly warns against:
In this sense, the book is almost polemical: it draws a sharp boundary between kosher Kabbalah and everything else, and it treats the latter as genuinely dangerous, not merely incorrect.
Fifth, the ethical outcome is responsibility, not fear. Although the book is severe, its endpoint is not paranoia but teshuvah. Throughout the work, the text consistently returns to the same solution: purification of life, Torah observance, disciplined thought, humility, and repair. Even the darkest descriptions are framed as reversible—but only through real change, not technique.
Sixth, stylistically and structurally, the book is oral Torah transformed into written architecture. The shiur format remains visible, but it has been expanded into a layered system: narrative, verse, metaphysics, gematria, psychology, and warning, all braided together. This gives the work both its density and its seriousness.
Therefore, this book is a warning manual for the soul, written by someone who believes—and argues relentlessly—that spiritual reality is real, structured, dangerous when mishandled, and salvific when approached with discipline, Torah, and humility.
One of the book’s distinctive contributions is its treatment of da’at not as an abstract virtue, but as the operational junction between intellect, emotion, imagination, and action. Spiritual danger is analyzed as a breakdown at this interface, where misaligned cognition opens the soul to distortion. In this framework, sin is not only moral failure but also systemic damage, and teshuvah is genuine repair.
Rabbi Avraham
Avraham BaMidbar is a series of Kabbalistic writings by Rabbi Avraham Chachamovits, a contemporary Kabbalist and Torah scholar known for his profound insights into Jewish mysticism. The series delves into complex esoteric subjects, offering new interpretations of Torah and Kabbalah through extensive use of gematria (numerology) and many other ancient methods. Rabbi Chachamovits is greatly influenced by the Kabbalah of the Ari”zal and the Rashash.
Volumes and Content:
Each volume is recognized for its profound and revelatory nature, providing new insights into Torah and Kabbalah, supported by hundreds of gematriot and many supernatural secrets. Rabbi Chachamovits‘s works are esteemed worldwide for their depth and ability to elucidate highly complex mystical concepts, making them valuable resources for students and scholars of Kabbalah.
For those already studying this extraordinary book, click here:
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