Sepher Ha-Razim book. Read 7 reviews from the world's largest community for readers. This work is an annotated translation of the Margalioth Hebrew text. Sefer Ha-razim (the Book Of Mysteries = Shr). 0; 0. November ; PDF. Bookmark; Embed; Share; Print. Download. This document was uploaded by user and. SEPHER HA-RAZIM Society of Biblical Literature TEXTS AND TRANSLATIONS PSEUDEPIGRAPHA SERIES Harold W. Attridge, Editor Texts.
- See a Problem?
- SEPHER YETZIRAH - THE BOOK OF CREATION
- Uploaded by
- Sepher Ha-Razim: The Book of Mysteries
- Much more than documents.
- Sefer Ha-razim (the Book Of Mysteries = Shr)
- sepher ha razim - the book of the mysteries
Thank you for interesting in our services. We are a non-profit group that run this website to share documents. We need your help to maintenance this website. Please help us to share our service with your friends. Share Embed Donate. Sepher ha-razim: The book of the mysteries. Pseudepigrapha series ; 11 Texts and translations ; 25 Translation of: Sefer ha-razim. Morgan, Michael A.
See a Problem?
Title: Book of the mysteries. Series: Texts and translations ; AM67 The purpose of the project is to make available in convenient and inexpensive format ancient texts which are not easily accessible but are of importance to scholars and students of "biblical literature" as broadly defined by the Society.
Reliable modern English translations will accompany the texts. Charlesworth Duke University is Secretary.
This series will focus on Jewish materials from the Hellenistic and Greco-Roman periods and will regularly include the fragmentary evidence of works attributed to biblical personalities, culled from a wide range of Jewish and Christian sources.
The volumes are selected, prepared, and edited in consultation with the following editorial committee of the Pseudepigrapha Group: Sebastian P. Kraft University of PennsylvaniaGeorge W.
Nickelsburg, Jr. University of IowaMichael E. In the current volume the series presents only an English translation of an ancient text. This divergence from the usual practice is due to the fact that the Hebrew text of the Sepher Ha-Razim is readily available in a recent edition, while no English translation exists.
It is hoped that the current volume will make more widely known this important work of Jewish magical literature.
SEPHER YETZIRAH - THE BOOK OF CREATION
Harold W. Helpful suggestions concerning translation and understanding were received from Harold W. Attridge, Theodore H. Gaster and Roy David Kotansky. Their ideas and suggestions have been incorporated into the text.
Most of all I would like to thank Morton Smith, who undertook a detailed review of the translation and whose knowledge and insight made it possible. Michael A.
Recalling similar formulas from the Genizah collection and elsewhere, he began a detailed study of the preserved fragments of magical literature. He postulated that these fragments may have all come from a common source which could be reconstructed. His research led to the publication of Sepher Ha-Razim in The published text is eclectic. No single document available to Margalioth contained all of the material which was to appear in the final text. Enough was available, however, that he felt confident that he had successfully reconstructed a magical handbook from the early Talmudic period.
Since its publication, SHR has proven a valuable source of information for studies pertaining to magic in antiquity and for studies relating to Jewish life in the first centuries CE.
Margalioth was an excellent textual scholar. Even though additional texts have come to light since the publication of SHR, his original work is an exceptional piece of scholarship which demands wider circulation and use among scholars interested in the Judaisms of the Hellenistic age. No doubt a re-editing of SHR is For the present, I hope the scholarly community will find this annotated translation of the Margalioth text a valuable tool for further study.
Each of them contained significant portions of what was to become SHR. A manuscript in the National Library, Jerusalem, Heb. S""p.
Sepher Ha-Razim: The Book of Mysteries
This is a copy of the Florence manuscript. Of these seven manuscripts Margalioth used only the five marked with Hebrew letter designations. All of the first six are arranged similarly and are bound together with Maseket Hekhaloth, Maaseh Bereshit, and Shiur Komah. They all contain similar omissions, both accidental and deliberate, by the scribes.
It is the most precise and appears to contain the fewest distortions. The text alternates languages and gives both versions in places. In addition, Margalioth Sepher, lists four manuscripts which were not available to him. Oxford MS. The beginning letters of each line on side one and the concluding letters of each line on side two—from the middle of the page to the bottom—are mutilated. Content: The beginning of SHR to Content: The following fragments are designated lA.
Two small pages containing seventeen lines on each side—torn and often illegible. Content: P Cambridge T-S N.
Much more than documents.
The following fragments are designated J. The beginning lines on side one and the concluding lines on side two are mutilated. Side two is illegible. Leningrad Antonine Collection No. The following fragment received no designation: 8. One paper page, badly mutilated. The Arabic Fragments There are ten arable fragments which were found by Margalioth in the Genizah material. They are designated or ly where they are duplicates. Begins with Page one begins with and page two begins with Dropsie College, Philadelphia, Genizah Collection no.
One very torn parchment page. Margalioth did not receive a copy of this manuscript until after the type had been set for the Hebrew edition.
Sefer Ha-razim (the Book Of Mysteries = Shr)
Consequently he refers to Unlike the Arabic, the Latin is a free translation and adaptation which has been greatly expanded. Of the Hebrew codices, it is closest to D, whose editor claims to have used a Latin version. Other Sources Margalioth drew heavily upon many medieval collections of magical spells and formulas which he felt were descended from his postulated original. The most important of these are: 1.
Sepher Raziel, Amsterdam Sepher Raziel, manuscripts and fragments, Sepher, 44f. Siglum: n. Margalioth, Sepher, 5 1. Mafteach Shlomo, Facsimile Oxford Sepher Ha-Malbush, Kaufman 2 4 5.
A visual representation of the eclectic nature of the text can be found on the chart produced by Niggemeyer, BeschwHrungsformeln, between pages 18 and 1 9. Before the flood, it was presented by the angel.
Raziel to Noah who used it as a guide. After the flood it was passed down through the Biblical generations to Solomon. The structure of the seven heavens reflects the fairly common cosmology known from Jewish circles during the Hellenistic age.
It has close parallels to Talmudic passages, the Enoch literature, and the Hekhaloth literature. The heavens are divided as follows: 1. The first firmament has seven separate encampments. The second firmament is divided into twelve steps or levels.
sepher ha razim - the book of the mysteries
Each has between nine and twenty angels who can be called upon. The third firmament is ruled by three angels. The fourth firmament is divided between thirty-one angelic princes and their encampments who lead the sun during the day and thirty-one angelic princes and their encampments who lead the sun during the night. The fifth firmament is ruled by twelve princes of glory who represent the twelve months of the year.
The sixth firmament is divided between an eastern overlord who rules twenty-eight angelic leaders and their encampments and a western overlord who rules thirty-one angelic leaders and their encampments. The seventh firmament is a description of the divine throne followed by a long doxology. Each firmament, except the seventh, and each subdivision is described as to its nature and function. For each subdivision there is a magical praxis described which can be initiated by calling upon the angels listed in that subdivision and by following the prescribed rites.
With few exceptions, the magical praxis will reflect the descriptions of either the angels or the heaven itself. The rules of sympathy and contagion are clearly in evidence.