Preface of the Proofreader

Your God, etc. How can a small candle be attached to such a great light? Only through the performance of many commandments, for when candles are joined together, a great fire is made that can be attached to the Divine. This is even more true for one who engages in the "hidden part" of the Torah original: "chelek hanistar" — referring to Kabbalah, which is itself a torch that can cling to the Holy One, Blessed be He. It is known that the "revealed part" the exoteric Law or Talmud is intended for the common people original: "Am Ha'aretz". Even though some commandments seem to offer no immediate pleasure—such as the Tefillin phylacteries worn during prayer or the Sukkah the ritual booth used during the holiday of Sukkot—their essence contains great benefit. Regarding the Tefillin, it is said: "The name of the Lord is called upon you and they shall fear [you]"—this refers specifically to the Tefillin worn on the head. Regarding the Sukkah, it is because one is obligated to experience "exile" referring to leaving one's permanent home for the booth. So it is with all the commandments: go, study, and you will find that "the hidden things belong to the Lord" Deuteronomy 29:28 so that we may cling to Him, while "the revealed things belong to us and our children" for our benefit in this world. This was true when the Father and Son were as one, but in the World to Come, every righteous person will have their own dwelling.

Furthermore, there is a hint regarding "Nature" original: "HaTeva" and "God" original: "Elohim": this world was created with the name Elohim, and in the system of Gematria Jewish numerology where letters represent numbers, the word "Nature" H-T-B-A = 5+9+2+70 = 86 equals the name "God" A-L-H-I-M = 1+30+5+10+40 = 86. Because the physical nature of this world prevails, we have no remedy except to break the Kelipot spiritual "shells" or "husks" of impurity through the "sweat of dialectics" the intense effort of Torah study. As it is said regarding a person after death, they are asked: "Did you engage in wise dialectics?" For it is written, "By the sweat of your brow you shall eat bread," and "bread" refers to the Torah. Also, through weeping, for all the gates of heaven are locked except for the Gates of Tears. The word for "weeping" original: "Bechi" equals 32 in Gematria, showing that through weeping, the "32 Paths of Wisdom" are opened to a person. This is the power of "Mah" the numerical value 45, referring to the "Supernal Adam" the mystical primordial man. This is hinted at in the verse "Until when [Mah], O Lord?" By this power, one can know the secrets of the generations, things that were hidden and sealed, until he clings to the Ancient of Days a mystical name for God through his soul, and his rank becomes higher than that of the angels. Likewise, whoever merits to learn and understand this book, God will be with him, and he will be like Enoch, of whom it is said "and God took him." He shall fulfill the verse:

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This is the "Book of the Generations of Man," the book of the First Adam. As seen in the Zohar, this is a "book" in the literal sense. We have established that when Adam was in the Garden of Eden, the Holy One, Blessed be He, sent down a book to him via the holy angel Raziel, who is in charge of the holy supreme secrets. In it were engraved supreme carvings and holy wisdom. Seventy-two kinds of wisdom were branched out from it into 670 carvings of supreme secrets. In the middle of the book was a carving of wisdom to know 1,500 keys that were not even handed over to the high holy ones; all were hidden in this book. At that time, the Holy One hinted to the angel Raphael, and he returned that book, etc. Adam labored in it and used its secrets until it reached Abraham, etc. He knew how to look upon the glory of his Master. And so it was with Enoch; the book was given to him, and he looked upon the supreme glory from it. Also in the Zohar Chadash (The New Zohar), portion Terumah, it says: "Enoch was found to be the light of the limb of the First Adam," until supreme angels came and taught him supreme wisdom. They gave him a hidden, swift book from within the Tree of Life, and he learned from it. Thus you see that the Holy One gave a book to Adam via the angel Raziel.

If so, why does the book bring in the teachings original: "Mishnayot" of Rabbi Akiva, Rabbi Ishmael, and the Sefer Yetzirah (Book of Formation)? This is no contradiction. As seen in the Zohar on the verse "This is the book of the generations of Adam," the book passed down until it reached Rabbi Akiva, who saw the light of the Torah and the Mishnah, etc. Also, in the Talmud, it says God showed Adam every generation and its seekers, every generation and its leaders, until he saw Rabbi Akiva; he rejoiced in Akiva's Torah but was saddened by his death. Thus, he saw the generations and their teachings, so there is no difficulty here.

Furthermore, one should not wonder at what is written on page 42—to write names on the edges of the page—for it is only forbidden to erase the seven [holy] names. According to some versions, even the name Ehyeh is forbidden to erase, as seen in the Yoreh Deah the code of Jewish law, section 276, paragraph 9. Also, do not wonder at what is written on page 3, "And these are the words of the book." Is it not also in the tractate Berakhot that if one wants to see [the demons], he should take the afterbirth of a black cat, etc.? For every matter requires some preparation, as mentioned before.

And if someone says, "But it is written: 'He who makes use of the Crown [the name of God] shall pass away,'" they do not understand the plain meaning. The "Crown" original: "Tagga" certainly refers to the Sefirah of Keter the highest divine emanation. Indeed, one who uses the Sefirah of Keter shall pass away, as is known to those who know the "Hidden Grace" original: "Yodei Chen" — Kabbalists. However, Practical Kabbalah the use of mystical names for protection or healing and amulets found in this book are permitted in a place

Come

And see the praise of this book! Whoever merits to study it in holiness and purity brings merit to himself, his children, and his grandchildren. For "a son brings merit to his father," but one must treat it with respect, as stated in the introduction to the Sefer HaMalbush (Book of the Vestment), page 4. Even one who does not merit to study it, but simply keeps it hidden in his house alongside his silver and gold, will surely be saved from fire and from demons and harm, as stated in this book on page 40, side A.

On page 40, side B, the Sefer HaMalbush begins. It contains the virtue of the book and how Raziel gave it to Adam; how one must conduct oneself; the names of the seasons the solstices and equinoxes; the names of the angels that guard each season, each month, and each day; the names of the heavens and the earth; every wind and every angel over every zodiac sign; and the angels of the seven wandering stars the planets for every season and the weeks.

On page 7, side B, the Great Book of Raziel begins. It contains moral rebuke "sweeter than honey," the "Work of the Chariot" original: "Ma'aseh Merkavah" — early Jewish mysticism, and other matters where every word is exceedingly enlightened for study. It includes descriptions of angels and their activities, and how to know the spirits, the rains, and every matter.

Page 24, side B, begins the explanation of the "Name of 72" the 72-letter name of God, its actions, the shape of its letters, and its vowels.

Page 34 begins the Book of Noah. In it are instructions for performing great actions, the "Work of Creation," prayers, and the "Measurement of the Body" original: "Shiur Komah" — mystical descriptions of the divine stature.

Page 41, side B, begins the Book of the Zodiac. It includes amulets for every matter—all of which are tested and proven—and explanations of the "Name of 22" and the "Name of 42" and their actions.

One must be informed: it is not permitted to speak the holy names aloud; rather, one should only meditate on them in the heart, even during prayer. This is what the Talmud means by "And you shall serve the Lord your God with all your heart"—what is the service of the heart? It is prayer. It might be asked: does one not need to articulate the letters in prayer? Rather, this refers to the mention of the [holy] names, which requires intention in the heart and not speech.

I must also inform you that I do not hold formal bans original: "cherem" from the Rabbis preventing others from reprinting this for at least ten years. I did not print such bans in the book based on the advice of a certain wise man who told me: "It is not fitting or right to print bans inside this holy book." I deferred to his opinion and did not print them inside. However, I will print them, with God's help, in the Zohar Chadash, and the Rabbis will grant me the rights for both together.