The Book of the Angel Raziel

Preface of the Master Editor

...your God, and so on. One merits to cling to Him through the performance of many commandments, for from many candles a great bonfire is made. One can cling to the Blessed Holy One even more so through the study of the "Hidden Part" original: "Helek HaNistar," referring to Kabbalah, which is itself a torch. It is known that the "Revealed Part" original: "Helek HaNigleh," referring to the Talmud and Jewish Law is suited for the common folk. Even some commandments provide a sense of worldly benefit, such as the Tefillin ritual phylacteries or the Sukkah the ritual booth for the holiday of Tabernacles. Their essence contains benefit, as it is said of Tefillin: "The name of the Lord is called upon you and they shall fear [you]" (Deuteronomy 28:10). The pair of Tefillin on the head and the Sukkah serve to atone for those liable for exile; so it is with all commandments—go and examine them. This is what is meant by the verse: "The hidden things belong to the Lord" (Deuteronomy 29:28)—to cling to the Lord—"and the revealed things belong to us and our children"—for our benefit in this world while the father and son are as one. But in the World to Come, every righteous person has their own individual dwelling.

Furthermore, there is a hint to the Children of Israel in the word "The Nature" original: "HaTeva", which has the same numerical value Gematria as the name "God" original: "Elohim," both equaling 86. This world was created with the name "God," as it is written: "In the beginning, God created" (Genesis 1:1). In this world, nature prevails, which requires humility. This is the meaning of "If they were wise, they would understand this, they would discern their end" (Deuteronomy 32:29)—that their ultimate end is to cling to the Blessed Holy One. This struggle comes from the "thick physical matter" original: "homri ha'aveh" that has become coarsened by our sins. We have no remedy except to break the "husks" original: "Kelipot," spiritual barriers through the sweat of intellectual debate original: "pilpul". As it is said, a person is asked after death: "Did you debate with wisdom?" This fulfills the verse "By the sweat of your brow you shall eat bread" (Genesis 3:19)—this refers to the Torah, as it is said: "Eat of my bread" (Proverbs 9:5). Also through weeping, for "all the gates of prayer are locked except for the gates of tears." The word for "weeping" original: "Bekhi" has the numerical value of 32, showing that through weeping, the "32 Paths of Wisdom" are opened for him. This is the power of "Mah" numerical value 45, the Supernal Man represented by the four-letter Name of God expanded to the value of 45. This is hinted at in the word "Ad Mah" Until when/to what extent, meaning "unto the power of Mah." Through this, one can know the secrets of the generations, the "hidden of the hidden," until one clings to the "Ancient of Days" original: "Atik Yomin," a high level of the Divine from the side of their soul, and their rank will be higher than the angels. Likewise, whoever merits to learn and understand this book, God will be with them, and they will be like Enoch, of whom it is said: "And Enoch walked with God; and he was not; for God took him" (Genesis 5:24). Thus will be fulfilled the verse: "At that time it shall be said to Jacob and to Israel: 'What has God wrought!'" (Numbers 23:23).

See, this is the "Book of the Generations of Adam," the book of the Primal Adam. As stated in the Zohar, this is a "book" in the literal sense. We have established that when Adam was in the Garden of Eden, the Blessed Holy One sent down a book to him via the holy angel Raziel, who is appointed over the holy supernal secrets. In it were engraved supernal engravings and holy wisdom. Seventy-two kinds of wisdom were branched out from it into six hundred and seventy engraved supernal secrets. In the middle of the book was an engraving of wisdom to know one thousand and five hundred keys that were not handed over to the holy supernal beings; they were all hidden in this book. Later, when the time came, the Blessed Holy One signaled to the angel Raphael, and he returned that book to him. Adam labored in it and left it to his son, and so on for all the sick perhaps referring to those seeking healing through the book until it reached Abraham, who knew how to gaze upon the glory of his Master. And so it is said of Enoch, that the book was given to him and he gazed into the supernal glory. Also, in the New Zohar original: "Zohar Chadash", portion Terumah: "Enoch was found to be the light of the limb of the Primal Adam... until supernal angelic messengers came and taught him supernal wisdom, giving him a book that was hidden within the Tree of Life, and he learned from it." Thus, you see that the Blessed Holy One gave a book to Adam through the angel Raziel.

Now, that which the book brings—teachings from Rabbi Akiva, Rabbi Ishmael, and the "Book of Formation" original: "Sefer Yetzirah"—this is not a contradiction. As the Zohar says on the verse "This is the book of the generations of Adam": [Adam saw] until it reached the generation of Rabbi Akiva, and he saw the Torah he would explain... and he rejoiced in his Torah and grieved at his death. Thus, you see that he saw every generation and its seekers, every generation and its leaders, and he saw their Torah. Therefore, there is no difficulty at all. Furthermore, do not wonder at what is written in this book on page 42—that one may write [holy] names on the leaves of a citron tree original: "terfei hadar"—this is not a difficulty, for it is only forbidden to erase the Seven Holy Names. According to some versions, even the name "I Shall Be" original: "Ehyeh" is forbidden to erase, as found in the Shulchan Aruch, Yoreh De'ah, section 276, paragraph 9. Also, do not wonder at what is written on page 3: "And these are the words of the book." This is also not a difficulty, for we find in the Talmud Tractate Berakhot that if one wishes to see [demons], he must take a [certain preparation]—for everything requires some form of preparation, as mentioned above. And if you say: "Is it not written: 'He who makes use of the Crown original: "Tagga" shall pass away'?"—they do not understand the plain meaning. "Crown" certainly refers to the Sefirah divine emanation of Keter. Whoever uses the Sefirah of Keter "passes away," as is known to those who know the "Graceful Wisdom" original: "Yodei Chen," i.e., Kabbalists. However, Practical Kabbalah original: "Kabbalah Ma'asit" and amulets which are 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. Even more so to his ancestors, for "a son brings merit to the father." One only needs to treat it with respect, as mentioned in the preface to "The Book of the Garment" original: "Sefer HaMalbush", page 4. Even one who does not merit to study it, but simply keeps it hidden in their home alongside their silver and gold, will certainly be saved from fire, from demons, and from misfortune, as stated in this book on page 20, side A.

On page 20, side B, "The Book of the Garment" begins. It contains the excellence of the book, how Raziel gave it to Adam, how one must conduct oneself with it, the names of the seasons, the names of the angels who serve in each season, each month, and each day. It includes the names of the heavens and the earth, every spirit, the angel over every zodiac sign, the angels of the seven wandering stars planets according to each season, and the oaths.
On page 7, side B, "The Great Book of Raziel" begins. It contains moral rebuke sweeter than honey and the drippings of the honeycomb, the "Account of the Chariot" original: "Maaseh Merkavah," mystical visions of the throne, and other matters where every single word is exceedingly beautiful to expound upon. It includes angels and their functions, as well as matters regarding spirits, rains, and everything else.
On page 24, side B, it begins to explain the "Name of 72" The 72-letter name of God, its function, its form, its letters, and its vowel points.
On page 34, "The Book of Noah" begins. It contains great operations, the "Work of Creation," prayers, and "Shi'ur Qomah" The Measurement of the Divine Stature.
On page 41, side B, "The Book of Constellations" original: "Sefer HaMazalot" begins. It includes amulets for every matter, tested and proven, and explanations of the "Name of 22" and the "Name of 42" and their functions.

One must make it known that it is not permitted to speak the Holy Names, but only to meditate on them in one's heart, even for prayer. This is what the Gemara says: "'And you shall serve the Lord your God... with all your heart'—what is the service of the heart? This is prayer." This is difficult, for does prayer not also require the articulation of the letters? Rather, this refers to the mentioning of the Names, where one must have intent original: "lekaven" but not speak them.

Also, I must make known that there were bans original: "herem" issued by Rabbis that no one should reprint this for at least ten years. I did not include these bans in the book because a certain sage said to me: "It is not worthwhile or proper to print bans inside this holy book." I deferred my opinion to his and did not print them inside, though I will print them, God willing, in the "New Zohar," for the Rabbis gave me permission for both together. But whoever violates the words of the Rabbis and reprints this after me, may all the curses written in the Torah of Moses fall upon him, and may there be fulfilled in him: "Cursed be he who does not uphold all the words of this Torah" (Deuteronomy 27:26)—even one commandment such as "encroaching on a neighbor's boundary." Let not the curse of an ordinary person be light in your eyes, for I have cursed in the name of the Rabbis and the giants of the land. But for all who listen to me, it shall be pleasant.

I have brought this copy to print exactly as it was in my manuscript, letter for letter, especially regarding the Holy Names. I also proofread the names of the angels thirty times, letter for letter. If I have erred, may the Lord atone for me.
All the aforementioned words are from the Master Editor who brought the manuscript to print: the young Yitzhak, son of the Associate Abraham (of blessed memory), Judge of the Holy Community of Amsterdam.