The most widely used section of Sefer Raziel HaMalakh in everyday Jewish life was not its theology or cosmology—it was its collection of amulets. Known as kame'ot (קמעות), these protective inscriptions were written on parchment, metal, or clay and carried or hung in homes, especially in the rooms of newborns and women in childbirth.
The amulets in Sefer Raziel follow a consistent pattern. Each one invokes specific angelic names, divine names, and biblical verses arranged in precise configurations. A typical amulet for the protection of a newborn might invoke the three angels sent after Lilith—Senoy, Sansenoy, and Semangelof—a tradition drawn from the Alphabet of Ben Sira (c. 8th-10th century CE). These three angels, according to the legend, struck a deal with Lilith: she would not harm any child who displayed their names.
Other amulets in the text are designed for travelers, invoking Raphael (whose name means "God heals") and Michael ("Who is like God") as guardians on the road. Some are for healing specific ailments—fever, eye disease, difficult labor—and include instructions on when to write them (certain days of the week, certain hours), what materials to use, and what state of ritual purity the scribe must maintain.
The Talmud itself acknowledges the legitimacy of amulets. In Shabbat 61b, the rabbis discuss whether one may carry an amulet on the Sabbath, ruling that a "proven amulet" (kame'a mumcheh)—one that has worked three times—may be carried even on Shabbat. This legal discussion shows that amulet use was not a fringe practice but a recognized part of Jewish life in the Talmudic period (3rd-6th centuries CE).
Sefer Raziel's amulet section bridges the gap between high mysticism and folk religion. The same divine names that appear in the text's cosmological discussions reappear here in practical, tangible form—scratched onto a piece of metal and tucked under a baby's pillow.