“The world was created with letters, and the letters are the keys of the divine mysteries.”
— Sefer Yetzirá

Complete study of the Sefer Raziel ha-Malaj (ספר רזיאל המלאך)

1) What it is and how to write correctly

The correct title is Sefer Raziel ha-Malaj —“The book of the angel Raziel”—; in transliterations common also appears as Sefer Raziel HaMalakh or, in medieval Latin, Liber Razielis. It is a compendium Hebrew-aramaico of practical kabbalah (magic ritual jewish) composed by layers and layers of different periods, with medieval nucleus. It cannot be shown above the THIRTEENTH centuryalthough it incorporates oldest materials.

2) the Origin, composition and transmission of textual

• Attribution legendary: the book is presented as revealed by the angel Raziel to Adam and transmitted to biblical figures later (Noah, Abraham, Solomon). Much modern scholarship considers this story pseudepigráfico.
• Historic environment real: the form that we know it arises in the environment of the Chasidei Ashkenaz (pietists ashkenazi) between the TWELFTH and THIRTEENTH centuries; later expanded and recompiled.
• First printed edition: Amsterdam, 1701 (printer Moshe Mendes Coutinho). This edition set diagrams and formulas for amulets that were replicated during two centuries. Circulated after editions in Lemberg (1865), Calcutta (1845) and a great many reprinted. Spread the popular belief that protect the house against fire and other hazards.
• Latin tradition parallel: in the court of Alfonso X of Castile (s. XIII) occurred Liber Razielis Archangeli, a compendium in seven books transmitted in manuscripts latino (the Spanish version is lost). This pathway facilitated its reception, christian and esoteric european.

“The hidden knowledge does not belong to the wise, nor the prophet, but the one who purifies his heart to receive it.”

3) Relationship with other texts on magical jews

The Sefer Raziel integrates materials related work, especially the Sefer ha-Razim (“Book of Secrets”, slow-old), which explains its strong bias angelológico and operating. It is also quoted in the repertoires magical as The Sword of Moses. Academic issues modern Sefer ha-Razim (Rebiger & Schäfer) allow you to view the intertextuality.

4) Content: what brings the Sefer Raziel

Although there are variants, the book often include thematic blocks recurring:

1. Names and permutations divine (onomastics sacred), with explanations on how, when, and why to summon them; the record “nominal” is key in his theology and ritual.
2. Angelology operational: hierarchy of angels by firmaments, months, hours, and functions; long lists and shevujot (praise/calls).
3. Astrology and cronognosis: correspondences between planets/signs and rites, the election of the beneficial times (’itim).
4. Charms (kame'ot), and stamps: diagrams (e.g., Psalm-Menorah, seals, circular, star) and formulas for protection in the home, travel, delivery, and diseases; many of these models were canonized since the last edition of Amsterdam, 1701.
5. Prayers and recipes rituals of practical kabbalah: instructions on preparation, purity, materials, incense and names to draw/to recite.

the amulet of the Psalm in the form of a Menorah and other talismans anti-Lilit to protect parturients and newborns are already included in the Sefer Raziel (Amsterdam, 1701, ff. 42b–44b) and are reproduced in collections and current studies

5) Doctrine and purpose

The Sefer Raziel represents the slope ma asit (practice) of the cabal: to influence in circumstances earthly using divine names and orders angelic, within a framework teúrgico–magical historically been considered “magic lawful by certain circles, even though controversial by legal scholars and rabbis due to the risk of transgression.

6) historical Reception and social uses

• Jewish (medieval–modern): popular as book of amulets home; was kept in the house for their power apotropaic (especially fire), and copied his diagrams in Europe and eastern communities.
• Castile and christian world: the Liber Razielis circulated in Latin and fed magical traditions of the renaissance period.
• Modern studies: recent work (e.g., Moshe Idel, 2024) what repositioned as “conduit” of esoteric traditions ashkenazi, highlighting the centrality of the divine names.

“Raziel, the angel of the mystery, teaches what the eyes can't see, but the soul remembers.”

7) typical Structure

There is No “index” single stable, but in general lines the witnesses prints and manuscripts organize the material in:

• Proemios (revelation to Adam / transmission patriarchs).
• Sections of divine names and alphabets mystics.
• Listings and crafts angeles times (days, hours, months).
• Chapters astrological (planets, signs, deans, elections).
• Collections of amulets and seals (with illustrations and sigilla).
  This heterogeneity is explained by his character compilation and by the integration Sefer ha-Razim and other texts.

8) Editions and translations recommended

• Hebrew printed classic: Amsterdam, 1701 (editing founding with diagrams). Reproductions and descriptions in the Center for Jewish Art.
• Full English translation the edition of 1701: Steve Savedow, Sepher Rezial Hemelach. The Book of The Angel Rezial (Weiser, 2000). Useful as a gateway to not hebraist.
• For the background parallel late-old: Rebiger & Schäfer, Sefer ha-Razim I/II (edit and academic translation into German).

“Man is a microcosm: in it the echo of the spheres, the angels and the letters.”
— Isaac Luria (Ari'zal)

9) Methodology of reading

1. Distinguish layers: separate myth of authorship (Adam/Raziel) of the critical history (Ashkenaz medieval; later builds).
2. Contextualize rites: read formulas and amulets along with literature parallel (e.g., Sefer ha-Razim), and manual of astrology jewish.
3. Taking care of the framework halachic and ethical: the practical kabbalah was discussed and often discouraging; to study as historical object, without replicating rites.
4. Analyze the record “nominal”: how they articulate divine names and onomancia in each operation (the key to understanding their teurgia).
5. Browse iconography: contrast plates (Menorah, seals, “Four rivers”) with catalogs and repositories academic.

10) key Points of the academic debate

• Dating and authorship: consensus composition medieval with materials premedievales integrated; the author/editor final is unknown.
• Dependence of Sefer ha-Razim: from late antiquity are transmitted lists angelic and ritualism that Raziel absorbs and reorders.
• Social function: more than “philosophy”, he acted as manual protection (home, birth, trip), huge capillarity popular.

“Anyone who knows the true name of a thing, has the root of his power.”

11) In summary: what you have to know

• Name and variant: Sefer Raziel ha-Malaj = “Book of the angel Raziel”; not to be confused with Sefer ha-Razim, although features to a great extent.
• Time: compilation medieval (XII–XIII centuries) with first impression in 1701 (Amsterdam), set your face modern.
• Content: divine names, hierarchies of angels, astrology, amulets, and rituals; purpose apotropaica/teúrgica.
• Reception: jewish (Ashkenaz/Sepharad) and christian (via Liber Razielis); huge spread popular as book of protection.
• Current research: focus on your log nominal and in his role as duct of esoteric traditions ashkenazi.

“The Sefer Raziel it does not teach to send to angels, but to understand why they exist.”