Samael

Variations: HaSatan, The Adversary, Satan, Leader of the Satans, Chief of (the) Satans, Sammael, Severity of God, Poison of God, Desolation of God

Jewish Virtual Library

"According to Irenaeus the Ophites gave the snake a double name: Michael and Samael, which in the Greek work of the Church Father Theodoretus appears as Σαμμανή (Sammane). The Greek version of Enoch used by the Byzantine Syncellus retained the form Σαμιέλ (Samiel). This form still retains the original meaning derived from the word sami (סמי), meaning blind, an etymology which was preserved in various Jewish and non-Jewish sources until the Middle Ages. In addition to Samiel, the forms Samael and Sammuel date from antiquity. This third version is preserved in the Greek Apocalypse of Baruch 4:9 (from the tannaitic period), which states that the angel Sammuel planted the vine that caused the fall of Adam, and therefore Sammuel was cursed and became Satan. The same source relates in chapter 9, in an ancient version of the legend of the shrinking of the moon, that Samael took the form of a snake in order to tempt Adam, an idea which was omitted in later talmudic versions of the legend."

"In the apocalyptic work The Ascension of Isaiah, which contains a mixture of Jewish and early Christian elements, the names Beliar (i.e., Belial) and Samael occur side by side as names or synonyms for Satan. What is recounted of Samael in one passage is stated in another about Beliar. For example, Samael dominated King Manasseh and embraced him, thus taking on the form of Manasseh (ch. 2). In chapter 7, Samael and his forces are stated to be under the first firmament, a view that does not accord with his position as the chief of the devils. Samael is mentioned among the “angels of judgment” in the Sibylline Oracles 2:215. In the tannaitic and amoraic period, Samael is mentioned as being outside the alignment of the hosts of the *Merkabah. Drawing from Jewish tradition, several Gnostic works refer to Samael as “the blind god” and as identical with Jaldabaoth, who occupied an important place in Gnostic speculations as one of, or the leader of, the forces of evil. This tradition apparently came down through the Ophites (“the worshipers of the snake”), a Jewish syncretistic sect (Theodore Bar Konai, Pagnon ed., 213). Partially ecclesiastical traditions of this period, such as the pseudepigraphic versions of Acts of the Apostles, Acts of Andrew, and Matthew 24, retain the name Samael for Satan, acknowledging his blindness. He is mentioned as head of the devils in the magical Testament of Solomon (Testamentum Salomonis), which is essentially a superficial Christian adaptation of a demonological Jewish text from this period (ed. Chester Charlton McCown (1922), 96). Undoubtedly Simyael, “the demon in charge of blindness” mentioned in Mandean works (Ginzā, trans. M. Lidzbarski (1925), 200, and The Canonical Prayer Book of the Mandaeans, ed. E.S. Drower (1959), 246), is simply a variant of Samael."

"In rabbinic tradition the name first occurs in the statements of Yose (perhaps b. Halafta or the amora Yose) that during the exodus from Egypt “Michael and Samael stood before the Shekhinah” apparently as prosecutor and defender (Ex. R.18:5). Their task is similar to that of Samael and Gabriel in the story of Tamar (Sot. 10b), in the statement of Eleazar b. Pedat. Samael retains the role of prosecutor in the account of Ḥama b. Ḥanina (c. 260 C.E.; Ex. R. 21:7), who was apparently the first to identify Samael with Esau’s guardian angel during the struggle between Jacob and the angel. His name, however, does not appear in Genesis Rabbah (Theodor ed. (1965), 912), but he is mentioned in the old version of the Tanḥuma, Va-Yishlaḥ 8. In the parallel version in Songs of Songs Rabbah 3:6, the amora has Jacob saying to Esau: “your countenance resembles that of your guardian angel,” according to the version of the Sefer Mattenot Kehunnah (Theodor ed.). Surprisingly, in the section of the Midrash Yelammedenu on Exodus 14:25, Samael fulfills a positive function during the dividing of the Red Sea, pushing back the wheels of the chariots of the Egyptians. In gematria, Samael is the numerical equivalent of the word ofan (“wheel”; in Ms. British Museum, 752, 136b; and in the Midrash Ha-Ḥefeẓ ha-Teimani, which is cited in Torah Shelemah, 14 (1941) to this verse)."

"Mention of Samael as the angel of death first occurs in Targum Jonathan on Genesis 3:6, and this identification frequently appears in late aggadot, especially in the legends on the death of Moses at the end of Deuteronomy Rabbah, at the end of Avot de-Rabbi Nathan (ed. Schecter (1945), 156). In Deuteronomy Rabbah 11, Samael is called “Samael the wicked, the head of all the devils.” The name “Samael the wicked” is repeated consistently in Heikhalot Rabbati (1948), chapter 5, an apocalyptic source. The Hebrew Enoch 14:2, acknowledges him as “chief of the tempters” “greater than all the heavenly kingdoms.” This text differentiates between Satan and Samael, the latter being none other than the guardian angel of Rome (ibid. 6:26). In traditions concerning the rebellion of the angels in heaven (PdRE 13–14 (1852)), he is the leader of the rebel armies. Prior to his defeat he had 12 wings, and his place was higher than the ḥayyot (“holy heavenly creatures”) and the seraphim. Several tasks are attributed to him: Samael is in charge of all the nations but has no power over Israel except on the Day of Atonement, when the scapegoat serves as bribe for him (ibid. 46). It is he who rode on the snake in the course of the fall of Adam and hid in the golden calf (ibid. 45). In Midrash Avkir (see *Midrashim, Smaller), Samael and Michael were active at the time of the birth of Jacob and Esau, and even on the way to the *Akedah of Isaac, Samael intervened as a prosecutor (Gen. R. 56:4). The war between him and Michael, the guardian angel of Israel, will not be completed until the end of days, when Samael will be handed over to Israel in iron shackles (Gen. R., ed. Albeck, 166, following Mak. 12a, and similarly in the messianic chapters (pirkei mashi’aḥ) in A. Jellinek, Beit ha-Midrash 3 (1938), 66f.)."

"Particular motifs on Samael in later aggadah include the following: Samael does not know the path to the tree of life, even though he flies through the air (Targ. Job 28:7); he has one long hair in his navel, and as long as this remains intact his reign will continue. In the messianic era, however, the hair will bend as a result of the great sound of the shofar, and then Samael will also fall (Midrash Piyyutim, quoted in a commentary on Ms. Munich 346, 91b). In Jewish astrological sources, which in time influenced those of other groups, Samael was considered the angel in charge of Mars. This idea recurs at first among the Sabans in Haran, who called him Mara Samia (D. Chwolson, Die Ssabier und der Ssabismus, 2 (1856); Picatrix, ed. H. Ritter (1933), 226) and later in medieval Christian astrological magic literature. He appears as the angel in charge of Tuesday in Sefer Razi’el (Amsterdam, 1701), 34b; in Ḥokhmat ha-Kasdim (ed. M. Gaster, Studies and Texts, 1 (1925), 350; in Judah b. Barzillai’s commentary on Sefer Yeẓirah (1885), 247, and in many other works. In demonological sources known to the brothers Isaac and Jacob b. Jacob ha-Kohen, Spanish kabbalists of the mid-13th century, an echo of the ancient etymology is still retained and Samael is called Sar Suma (“blind angel”)."

"In later literature, Samael often appears as the angel who brought the poison of death into the world. These same demonological sources contain the earliest references to Samael and Lilith as a couple in the kingdom of impurity (Isaac ha-Kohen’s essay on aẓilut, Madda’ei ha-Yahadut, 2 (1927), 251, 260, 262). These sources are full of contradictory traditions concerning the roles of Samael and the war against Asmodeus, then regarded as guardian angel of Ishmael. Different systems were constructed of the hierarchy of the leaders of the demons and their consorts (Tarbiz, 4 (1932/33), 72). According to one view, Samael had two brides (resp., Sidrei de-Shimmusha Rabbah, Tarbiz, 16 (1945), 198–9), an idea which also appears in Tikkunei Zohar (Mantua, 1558). The couple Samael and Lilith are mentioned many times in the Zohar, mostly without specifically mentioning the name Lilith (e.g., “Samael and his spouse”), as the leaders of the sitra aḥra (“the other side”; i.e., evil). In Ammud ha-Semali by Moses b. Solomon b. Simeon of Burgos, a contemporary of the author of the Zohar, Samuel and Lilith constitute only the eighth and tenth Sefirah of the left (evil) emanation (Tarbiz, 4 (1932–33), 217f.). In the Zohar, the snake has become the symbol of Lilith, and Samael rides on her and has sexual intercourse with her. Samael is cross-eyed and dark (Zohar Ḥadash 31, 4) and has horns (Tikkunei Zohar in Zohar Ḥadash 101, 3), perhaps influenced by the Christian idea about the horns of Satan. However, the image of Satan is linked with the goat in Targum Jonathan to Leviticus 9:3. The party, hosts, and chariots of Samael are mentioned in Zohar part 2, 111b; part 3, 29a. Different classes of demons, all called Samael, were known by the writer of Tikkunei Zohar (published in the main body of the Zohar 1, 29a). “There is Samael and there is Samael, and they are not all the same.”

"The conjurations of Samael often appear in magical literature and in practical Kabbalah. In 15th-century Spain a system was developed in which the heads of the demons were Samael, the representative of Edom, and his assistant Amon of No, representing Ishmael. A legend telling of their downfall at the hands of Joseph della Reina appears in several sources (G. Scholem, in Zion, 5 (1933), 124f.). After Isaac Luria had introduced the practice of not pronouncing the name of Satan, the custom of calling him Samekh Mem became widespread (Sha’ar ha-Mitzvot (Salonica, 1852), Exodus; Sha’ar ha-Kavvanot (Salonica, 1852), Derushei ha-Laylah 1)."

Jewish Encyclopedia

"Prince of the demons, and an important figure both in Talmudic and in post-Talmudic literature, where he appears as accuser, seducer, and destroyer. His name is etymologized as = "the venom of God," since he is identical with the angel of death (Targ. Yer. to Gen. iii. 6; see also Death, Angel of), who slays men with a drop of poison ('Ab. Zarah 20b; Kohut, "Angelologie und Dämonologie," pp. 69, 71). It is possible, however, that the name is derived from that of the Syrian god Shemal (Bousset, "Religion," p. 242)."

"Samael is the "chief of Satans" (Deut. R. xi. 9; Jellinek, "B. H." i. 125), quite in the sense of "the prince of the devils" mentioned in Matt. ix. 34; but, on the other hand, he is "the great prince in heaven." (Pirḳe R. El. xiii., beginning), who rules over angels and powers (ib.; Martyrdom of Isaiah, ii. 2). As the incarnation of evil he is the celestial patron of the sinful empire of Rome, with which Edom and Esau are identified (Tan. on Gen. xxxii. 35; Jellinek, l.c. vi. 31, 109, etc.). He flies through the air like a bird (Targ. to Job xxviii. 7), and, while the ḥayyot and ofannim have only six wings, he has twelve, and commands a whole army of demons (Pirḳe R. El. xiii.). In so far as he is identified with the serpent ("J. Q. R." vi. 12), with carnal desire (Yeẓer ha-Ra'), and with the angel of death, all legends associated with Satan refer equally to him, while as a miscreant he is compared to Belial ( = "worthless"; see collection of material in Bousset, "Antichrist," pp. 99-101)."

"All these descriptions of Samael show that he was regarded simply as the principle of evil that brought upon Israel and Judah every misfortune that befell them. Even at the creation of the world he was Lucifer, who ever sought evil and who began his malignant activity with Adam. His opponent is Michael, who represents the beneficent principle, and who frequently comes into conflict with him (comp. Jew. Encyc. viii. 536 et seq.; Lucken, "Michael," pp. 22 et seq.)."

Samael in the History of Mankind.

"The evil nature of Samael may be illustrated by a number of examples. He and his demonic host descended from heaven to seduce the first human pair (Pirḳe R. El. xiii., beginning; Yalḳ. Gen. i. 25), and for this purpose he planted the vine, the forbidden tree of paradise (Greek Apocalypse of Baruch, iv.). He was himself the serpent, whose form he merely assumed (ib. ix.; "J. Q. R." vi. 328), and was one of the leaders of the angels who married the daughters of men (Gen. vi. 1-4), thus being partially responsible for the fall of the angels (Enoch vi., in Kautzsch, "Apokryphen," ii. 238 et seq.; Lucken, l.c. p. 29). His former wife was Lilith (Jellinek, l.c. vi. 109). He endeavored to persuade Abraham not to offer up Isaac, and, failing in his purpose, he caused the death of Sarah by carrying the news of the sacrifice to her (Gen. R. lvi. 4; Sanh. 89a et passim; Pirḳe R. El. xxxii.). He wrestled with Jacob (Gen. R. lxxvii. and parallels), and also took part in the affair of Tamar (Soṭah 10b). He brought accusations against the Israelites when God was about to lead them out of Egypt (Ex. R. xxi. 7; Bacher, "Ag. Pal. Amor." i. 25, 473), and was jubilant at the death of Moses because the latter had brought the Torah (Deut. R. xi. 9; Jellinek, l.c. i. 12 et passim). Entering into King Manasseh, Samael caused the martyrdom of the prophet Isaiah (Martyrdom of Isaiah, i., in Kautzsch, l.c. ii. 124); and he considered himself victorious over Michael when God decided that the ten pious scholars during the reign of Hadrian must suffer death (Jellinek, l.c. ii. 66, iii. 87, vi. 31). On the Day of Atonement, however, Israel has no fear of him (Lev. R. xxi. 4)."

In the Cabala

"In the quotations from the Slavonic Book of Enoch (vi.) Samael is represented as a prince of the demons and a magician. He is, therefore, frequently mentioned in the cabalistic writings of the Middle Ages, from which Eisenmenger compiled a rich collection of passages ("Entdecktes Judenthum," i. 826 et seq.), to which must be added those in Schwab's "Vocabulaire de l'Angélologie" (p. 199). As lord of the demons, Samael is regarded as a magic being, and must be considered in the preparation of amulets, although there is no agreement as to his power and activity. He presides over the second "teḳufah" (solstice) and the west wind of the fourth teḳufah, as well as the third day of the week ("Sefer Raziel," 6a, 40b, 41b; see also Schwab, l.c.). In Hebrew amulets Samael is represented as the angel of death ("Revue de Numismatique," 1892, pp. 246, 251). Eve is supposed to have become pregnant by him (Targ. Yer. to Gen. iv. 1); and the cabalists add many details to this legend (Eisenmenger, l.c. i. 832 et seq.). The spot in the moon is supposed to have been caused by the filth of Samael (Menahem of Recanati, p. 140, c. 2)."

Treatise on the Left Emanation

"Although rooted in Jewish mysticism, it is no surprise that this treatise has piqued the interest of demonologists and occult-ists. It is one of the most significant texts concerning Samael and Lilith, and the first one to treat them as a husband and wife. Samael and Lilith are here presented as the perverse counterparts of Adam and Eve. Other notable demons, such as Leviathan and Asmodeus, are also involved in the story."

"The first minister who accuses, the head of envy, is the wicked Samael and all his troops. He is not called wicked by himself, but because he desires to adhere and draw near to an Emanation that is not of his kind, as explained by the Kabbalists."

"The reason behind all the jealousy that exists between these mentioned ministers and among the ministers of the seven classes, the holy angels known as the "Watchers of the Walls." It is the force that arouses jealousy and hatred between the heavenly hierarchy and the soldiers, who constitute the army of the Most High."

"This force is a unique form of Samael, taking on the aspect of Lilith, in the likeness of a female demon. While Samael resembles the form of a man, Lilith is like the image of a beast. Both of them were spiritually born, and their faces correspond to the forms of Adam and Eve, as above so below, representing two twin forms."

"The difference between the banner of Samael and the one in charge of the class of peace, which we will explain, is equal. Jacob our father, peace be upon him, is called Israel (Hosea 12:13): "The Lord and a king fought with the angel, and he prevailed; he wept and begged for his favor." Therefore, his name is called Israel. However, the Kabbalists all agree that this angel was revealed to Jacob for his benefit but clothed in the color of royalty, in the form of Samael with all his might to test him."

"Therefore, he did not permit him to reveal his name, whether it was Israel or Samael, until he removed the blessing from him with strength and said to him (Genesis 32:29), "Your name will no longer be Jacob but Israel." Then Jacob our father knew the secret of this matter, and from which emanation the blessing had reached him."

"The banner of Samael and all his ministers and soldiers resemble a man in red. All kinds of celestial beings are red, and this is what our sages said: "His field is red, his vessels are red, his name is red." Since it came into their hands, the matter is hinted at. It is known in the Kabbalistic tradition that the manna is a mighty sustenance, a spiritual nourishment for the angels that comes to them from the realm of the tenth emanation, which is uniquely named Metatron. Therefore, the Scripture hints at this when it says (Exodus 16:4), "Behold, I will cause to rain down bread from heaven for you," indicating that it is from heaven that all the heavenly hosts are nourished. All those forty years when the Israelites were in the wilderness, the manna accompanied them, materializing from potential to actuality until it entered into their limbs. Metatron, the inner angelic prince, whose name is the same as my rabbi's, prepares and transforms it from one form to another. This is the secret of the manna and the secret of the "dew," and in this order, the secret of how the angels receive their nourishment. It is a spiritual sustenance with a likeness to redness."

"The Kabbalistic sages have said that Kabbalah was transmitted to their ancestors. This air is divided into three parts: upper, middle, and lower. The upper part was given to Asmodeus, the great king. He has no permission to accuse or confuse except on Monday of the week, as the Kabbalists have noted. And we, in this discourse, will expand the concept to the best of our ability."

"Even though he is called the great king, he is truly under the dominion of Samael and is called the great prince corresponding to the higher dominion, and the King of Kings corresponding to the lower dominion. Asmodeus is under his hand and his dominion. Lilith, the Elder, is extensively used by Samael, the great prince, while Lilith the Younger serves Asmodeus, the king of the Shedim. The Kabbalistic sages provide and acknowledge various marvelous reasons about the form of Samael, the form of Asmodeus, and the image of Lilith. Fortunate is the one who merits understanding all of these."

"Samael and Lilith were born with two faces, resembling the form of Adam and Eve, who were also created with two faces resembling the supernal image. This is the order of Lilith, which is specified for the wise in the service of the heavenly chambers."

"Lilith, the Elder, is the wife of Samael, and they gave birth together in one hour, in the image of Adam and Eve. From this union came forth Asmodeus, the great king of the Shedim. His wife is Lilith the Younger, who is the daughter of the king named Kephtzefoni, and her name is Mahital, the daughter of Matred. Lilith is called Mahital Bat Matred. This is the language of the scripture in Pirkei Heikhalot Zutarti that we received as a sign within a sign."

"The sages of this wisdom have a deep tradition from the ancient sages who found writings in those chapters. Samael, the great prince among them all, was born with great jealousy between him and Asmodeus, the king of the Shedim, over Lilith, whom they call the Eternal Lilith. She is in the form of a beautiful woman, from head to navel, and from the navel down, she is a flaming fire, like a mother to her children. She is called Mahital Bat Matred, and her name signifies that her intent is only to stir up wars and all kinds of chaos during the war, just like Lilith the Elder, with Lilith the Younger. Indeed, when the children incline the scale of merit, either through repentance and peace, it is whole and pleasing to them."

Qliphoth

Hod - Samael

Theomagica

"Hod (hebrew, Radiance) is the eighth Sephira and the first reflection of Geburah as well as the second reflection of Binah. Expressed in Hod we find the principle idea of fluctuation. This creative idea lay concealed in the strength of Geburah and is founded on the selflessness of Binah. The fluctuation of Hod is the sparkling and twinkling of reflective objects under rays of light. It is the fluidity and flexibility of our thinking mind. With regard to creation it correlates to the idea of multiplication."

"The Qliphoth of Hod similarly is founded on the idea of a radiating object: our eyes are blinded and cannot look behind the radiating surface. Unauthentic brilliance can be understood as the beginning of illusion and deceit. In the realm of the mind the shadow of Hod therefore is represented by the lie, artfulness or beguilement. At the same time the demon of Hod correlates to the ideas of fickleness, hesitation and lack of determination - the negative fluctuations of our mind. The Qliphoth of Hod is called Samael which can be translated as The Deceitful Ones (german, Die Täuscher) or Poison of God (german, Das Gift Gottes)."

Sefaria - On The Talmud, Midrash, and Others

Grimoire of Armadel

The Book of Sitra Achra

"The Poison of God, named after one of the titles of the Other God Satan himself, who within this context is a Poisoner of the Cosmic El and the whole of his creation manifesting his adversarial power here in opposition to the Eye-closing and limiting intellect of Hod, combating it by envenoming minds and thoughts with his elixirs of death, sowing and watering the illuminating seeds of Wisdom-Bringing and SpiritLiberating “Madness”, making them flourish into Thoughdess Gnosis. The ruler of this Qlipha is Adramelek, the Glorious King, represented by the peacock having his eyes in his tail, overturning all reason, ingesting and thriving on the poison of the Serpent that he transmutes into the beautiful regal robe of his majestic feathers."

"The demonic forms of this Qlipha, somie of which have been called by the name of Theuniel, have been those of serpentheaded dogs, donkey-headed giants with blinded eyes and tails of peacocks and those of dragon-winged angels carrying skull-cups filled with venom in their right hands and large keys in their left."

"The following is the Seal and the Formula of Calling of Samael, by which the powers and Spirits of that Qlipha can be connected to and called upon."

Travis McHenry

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