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Tag: Abraham the Patriarch

Book of Raziel the Angel, Sefer Raziel ha-Malakh

“…when Adam was still in Paradise, Raziel the angel brought him a book filled with divine wisdom from heaven. This Book of Raziel the Angel, or Sefer Raziel (a Chaldean word which means “secret of God”), flew away from him at the moment of the Fall. However, since he cried bitterly about this [loss] and repented, God gave it back to him through Rafael the angel (the name means “salvation of God”). Adam handed it over to Seth, Seth to Enoch….” (Credited to DMS RSL 14, N 992, f. 1v-2, A Short Notion on Kabbalah, early 19th century.)

Therefore the primordial Kabbalah is considered a certain “book” passed by Raziel the angel to the first man.”

[Ah. The Book of Raziel was purported to be the Sefer Raziel ha-Malakh, but it is clear that the Sefer Raziel is not the Adamic Book of Raziel.]

“After a time the “book” was lost again, whereupon “patriarch Abraham extracted it from the dust and restored it with the help of God, and this [restoration] is evidenced by the Book Yetzirah…..”

(In the footnotes, the book “Rosieyl, the Divine Secret of Practical Kabbalah” is mentioned, as a “curious Masonic register of Kabbalistic texts composed in the 1780’s.” See DMS RSL, F. 14, N 1655, 550. Cf. Burmistrov, Endel, “Kabbalah in Russian Masonry,” 28-9.)

–From Konstantin Burmistrov, “The Kabbalah as Primordial Tradition in Russian Secret Societies,” in Andreas Kilcher, Constructing Tradition, Means and Myths of Transmission in Western Esotericism, 2010, pg. 328-9.

More on Creation Through the Powers of the Alphabet.

“The Sefer Yezira (The Book of Creation) describes the process of creation mainly by the power of the letters of the alphabet. It dates to the 10th Century AD, though it was regarded as an ancient work. It was clearly developed and edited for several generations before it emerged into view. The exact date of its origin is unknown. Some assert that it was written before the destruction of Jerusalem in 70 CE, while others claim that it was written in the 9th century, with Islamic influences. The consensus seems to be that it dates to the third or fourth century, but there is no definitive evidence.

The concluding sentences state that Abraham knew the secrets of this work, so it is traditionally ascribed to Abraham the Patriarch.

The Book of Creation describes a system of cosmogony and cosmology different from Genesis, yet cites no authority and rarely refers to Bible verses.

“The universe was hewed, according to the first paragraph, by thirty-two “wondrous paths of wisdom,” and engraved in “three books.” The “paths” are described as ten sefirot and the twenty-two letters of the Hebrew alphabet. These sefirot are not divine powers….” They are “described as the directions or dimensions of the cosmos, (north, south, east, west, up, down, beginning, end, good, and evil), as well as the holy beasts of Ezekiel’s chariot, the stages of the emergence of the three elements (divine spirit, air or wind, and water and fire), and other characteristics that are unclear.”

“Early commentators interpreted the sefirot as the ten basic numbers from one to ten.”

“The central concept … is harmonia mundi, (harmony of the universe). There are three layers of existence, the cosmic, that of time, and that of man. Each letter, or group of letters, is in charge of one aspect of each layer.”

“Thus … the Hebrew letters that can be pronounced in two different ways–whose number, according to this work, is seven–in the cosmos, are in charge of the seven planets; in “time,” are in charge of the seven days of the week; and, in man, are in charge of the seven orifices in the head (eyes, ears, nostrils and mouth).

“The twelve letters that the author describes as “simple” are in charge of the twelve zodiac signs, the twelve months, and the twelve principal limbs, and so on. This model was used by subsequent thinkers to develop the concept of human beings as microcosmos, reflecting the characteristics of the cosmos as a whole (especially by Shabbatai Donolo, who used it to interpret the the verse in Genesis 1:27, indicating that man was created in the image of God).”

“The concept that the universe was created by the power of divine speech is an ancient one in Judaism, and the Sefer Yezira developed this idea systematically. The guiding principle seems to have been that if creation is accomplished by language, then the laws of creation are the laws of language. Grammar thus was conceived as the basic law of nature. The author developed a Hebrew grammar based on 231 “roots”–the number of possible combinations of 22 letters. He explained the existence of good and evil in the universe as a grammatical process: if the letter ayin is added to the “root” ng as a prefix, it gives ong, great pleasure, but if it is added as a suffix, it means infliction, malady. The author also insisted that everything in the universe, following grammatical principles, has two aspects, parallel to the gender duality of masculine and feminine.”

“The kabbalists … positioned this work in the heart of Jewish sacred tradition, a source of divine wisdom parallel to that of the Hebrew Bible.”

–Joseph Dan, Kabbalah: A Very Short Introduction, 2006, pp. 16-18.

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