ZOHAR

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Notes on the Sefer Avraham BaMidbar

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:

  • Volume 1: This volume addresses topics such as maggidim/spiritual guides, Metatro”n, giants, Na’amah wife of Noah, shapeshifters, descendants of Kayin, shedim/demons, the plague of serpents, the plague of barad/hail, the Erev Rav (mixed multitude), concepts of Tzimtzum/contraction of the Light of Hashem and Chalal Panui/Void (contraction and the vacated space), the 288 holy sparks (RaPaCh netzutzei), the mahn/manna, and many other intricate subjects.
  • Volume 2: This installment explores Devekut/attachment to G-d, Hitbodedut/Jewish meditation, shiluvim/combinations of Names, Holy Names of G-d, Kavanot/intentions, Ohr Ha-Makif and Ohr Ha-Pnimi/surrounding an inner light, Maggidim, the Kabbalah of patriarch Avraham‘s war with the kings, the stories of Lot and his daughters, Yosef and Potiphar’s wife, demons, Mashiach ben Yosef, and many additional profound topics.
  • Volume 3: Continuing the series, this volume maintains the depth and revelatory nature of the previous works.
  • Volume 4: The latest volume is published as the combined 600-page (plus 50 new pages) massive work of Kabbalah, further expanding on the intricate themes of Kabbalistic thought.

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.

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ALL ISRAEL IS INTERCONNECTED ONE WITH ANOTHER

Our Sages of blessed memory have taught us that כל ישראל ערבים זה בזה Kol Israel Aruvim Zeh BaZeh, ‘All Israel is interconnected one with another’ (Talmud, Shevuot 39a). What this interconnection means is that we all originate from the same source, that being a Source of benevolence associated with the glory of the Name Kel, which is the Shechina (Zohar 8a, Prologue). Moreover, the Ari”zal (Sha’ar HaPesukim, Lech Lecha), explains that: “Avraham personifies the attribute of chesed, which is signified by the Divine Name Kel, this being the mystical meaning of the verse, ‘The chesed of G-d [Kel] is all day long’ [Tehilim 52:3]”. This means that, the fact that the Name of G-d used in this verse is Kel indicates the association of this Name with chesed.

Now, it is interesting to note that the gematria ordinal (sofit version) of Kol Israel Aruvim Zeh BaZeh is 185. This is the same numeric value of the millui of the Name Kel: (alef-lamed- pei lamed-mem-dalet = [1 + 30 + 80] + [30 + 40 + 4] = 185).

The connection of Name Kel and Avraham, is further seem since “There are 8 Names Kel in the supernal faces of Arich Anpin [which is Keter, and corresponds to the psychological power of will]. All of these are contained within the name Avraham, whose numerical value is 248, the numerical value of these 8 Names” (Sha’ar HaPesukim, Chaye Sarah).

Kel: alef-lamed = 31. 31 x 8 = 248.
Avraham: alef-beit-reish-hei-mem = 1 + 2 + 200 + 5 + 40 = 248.

That is, the “face”[1] of Arich Anpin is the source of the five states of chesed which are expressed in the 8 Names א”ל whose numerical value is the same as that of אברהם Avraham, who personifies this level.

Furthermore, I noticed that the mispar Siduri/ordinal (174) + mispar Katan/reduced (57) + 17 letters (from Kol Israel Aruvim Zeh BaZeh) = 248. This is a poweful connection. And that the gematria atbash is 1495. This is the sum of all values from alef to tav. Alef-tav spells “Et“, the Zohar’s codename for the Shechina. And the complete span of the alef-beit indicating Her divine speech that vitalizes all of creation. In fact, the Shechina is the root of all neshamot, as it is known.

As chazal teachs us, the Jewish People are rooted in chesed, which we see is a direct link to Avraham avinu and mystically, the inner realms of the Shechina. Our people’s interconnections have enormous significance for our own and for the world at large, whereas the most important is the way each and every jew does affect the other spiritually. Hence, the need for Ahavat Israel as the means to preserve the “body” of Israel whole and intact, holy e focused on its evolutionary path culminating on Mashiach, speedily in our days.

On Sushan Purim 5774

[1] I.e., the inner aspect of this partzuf.
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IS THERE AN ISSUE OF MARITAL UNIONS ON NIGHTS OTHER THAN SHABBAT AND SPECIAL DATES?

It is important to understand that the halachot in general, and the ones guiding the couple’s sexuality in particular, are even more stringent and deep when treated with the benefit of the hiddurim (the various embellishments) of Kabbalah. The ‘ideal’ moment for the couple with a true Jewish soul to be united is on the night of Shabbat, for on this time, “thene shamot are distributed for the initiated on the mystical Wisdom [i.e., the Bnei Torah]… On this night, a holy and sublime ruach descends to those who are ‘sanctified’ [in order to fulfill the mitzvah of procreation, saying the prayers before the act, ‘both’ ritually washing their hands and giving tzedaka]… Thus, for these men of wisdom, the appropriate time for this ‘holy function’ is when this exalted ruach is diffused amongst them… And it is in this manner [and in this time] that the tzaddikim ‘transmit’ their holy souls for the new conception” (Zohar 204b, Vayak’hel). Al pi halacha, “all nights are appropriate, in particular if the act occurs at midnight [when the Holy One, blessed be He, rejoices with the tzaddikim in the Gan Eden]… However, [it is important to know that] on the other nights, ‘another’ type of ruach hovers” (ibid. Zohar). This means that, “the joy of fulfilling this mitzvah is complete on the nights of Shabbat, when the person does not need to worry if there are any admixtures from the sitra achra in the conception” (ibid. Zohar). On the other nights (save on those prescribed by the halacha) it is possible that instead of simple joy for the mitzvah, there is also “the deliberate desire and awakening for the simple pleasure to give in to lust, to wit, without the real ‘need‘ to fulfill this holy act. This means that he is only following the advice and force of his yetzer hara” (Kitzur Shulchan Aruch, Hilchot Tsiniut), which is vitalized, after all, by the sitra achra.