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Samael: Difference between revisions
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==Judaism== | ==Judaism== | ||
The names [[Belial]] and [[Fallen Angelic|Satan]] are also applied to him and he gains control of King Manasseh in order to accuse Isaiah of treason. Further he is mentioned in the Book of Enoch along with other rebellious angels. However, in 1 Book of Enoch he is one of the rebellious angels, he is not their leader. In the talmudic-midrashic literature Samael's role as an agent of evil is rather marginal, but from the fifth or sixth century onwards, this name becomes one of the most prominent among the demonic entities again. In the Exodus Rabbah, Samael is depicted as the accuser in the heavenly court and tempting to sin, while Michael defends Israel's actions. Here, Samael is identified with Satan. While Satan describes his function as an accuser, Samael is considered to be his proper name. He also fulfills the role of the Angel of Death, when he comes to take the soul of Moses and is called the leader of satans. This title is also applied to him, in the midrash Pirke De-Rabbi Eliezer, there he is the chief of fallen angels.[16] Samaels role here, might be influenced by the Islamic idea of Iblis, who similar to Samael, refused to prostrate himself before Adam,[17] because he consists of fire and Adam merely from dust. | The names [[Belial]] and [[Fallen Angelic|Satan]] are also applied to him and he gains control of King Manasseh in order to accuse Isaiah of treason. Further he is mentioned in the Book of Enoch along with other rebellious angels. However, in 1 Book of Enoch he is one of the rebellious angels, he is not their leader. In the talmudic-midrashic literature Samael's role as an agent of evil is rather marginal, but from the fifth or sixth century onwards, this name becomes one of the most prominent among the demonic entities again. In the Exodus Rabbah, Samael is depicted as the accuser in the heavenly court and tempting to sin, while Michael defends Israel's actions. Here, Samael is identified with Satan. While Satan describes his function as an accuser, Samael is considered to be his proper name. He also fulfills the role of the Angel of Death, when he comes to take the soul of Moses and is called the leader of satans. This title is also applied to him, in the midrash Pirke De-Rabbi Eliezer, there he is the chief of fallen angels.[16] Samaels role here, might be influenced by the Islamic idea of Iblis, who similar to Samael, refused to prostrate himself before Adam,[17] because he consists of fire and Adam merely from dust. In the Midrash Konen, he is the ruler of the third hell. Several sources, such as Yalkut Shimoni (I, 110) describe him as the guardian angel of Esau relating him to Rome, the one who wrestled with Jacob, the angel who ordered Abraham into sacrificing Isaac, and a patron of Edom. | ||
In the Zohar, Samael is mentioned again as the serpent's rider. However, the same work later calls him [[Azazael]]. This link might arise from a case of mistaken identity, as Azazel might be himself in Zoharistic lore a combination of the angels Aza and Azrael. Samael also mated with Eisheth Zenunim, Na'amah, and Agrat bat Mahlat, all being "angels" of sacred prostitution. | In the Zohar, Samael is mentioned again as the serpent's rider. However, the same work later calls him [[Azazael]]. This link might arise from a case of mistaken identity, as Azazel might be himself in Zoharistic lore a combination of the angels Aza and Azrael. Samael also mated with Eisheth Zenunim, Na'amah, and Agrat bat Mahlat, all being "angels" of sacred prostitution. | ||