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The result was that the snakes became "biting snakes," that is, Evil came into its own, and began to express itself. 8 But it seems that the first one to be considered should be the joining of Samael and Lilith as a pair, analogous to Adam and Eve. 9 Since talmudic times Samael was regarded as the archangel in charge 3. Hebrew: Surah, here probably meaning "a spiritual being," form as opposed to matter. 4. Hebrew: toladah ruhanit du-parSufim, a creature which is at first male and female together (see Genesis Rabbah, 8:1), and then divided into separate beings.

13-both serving as the basic source for Rabbi Isaac's description of the story of the Garden of Eden. 8. Some further descriptions of Lilith are translated below. 9. A serious problem concerning the development of this idea is related to a medieval text of magic, Sidrei de-Shimmusha Rabbah, published by G. Scholem in Tarbiz 16 (1945): 196-209. It is quite clear that the author of that text knew that Samael and Lilith were related, and there are several other points which suggest a close relationship between it and Rabbi Isaac's treatise.

Cecil Roth (Tel Aviv, 1969), pp. 282-90. 48. Scholem, Qabbalot, p. 92. It should be noted that this story not only praises Rabbi Eleazar for his piety and his supernatural knowledge, but also states that he failed once in reciting the right formula, fell off the cloud, suffered injury, and remained crippled until his last day. 49. Concerning the date of his death see my Studies in Ashkenazi Hasidic Literature [Hebrew] (Tel Aviv-Ramat Gan, 1975), p. 69. SAMAEL, LILITH, AND THE CONCEPT OF EVIL 27 Creation(SeferYeSirah)and the commentarieson that book, especiallythat of Ray Saadia Gaon,so upon Rabbi Isaac ha-Kohen, the connection betweenthe "thirdair"and both prophecyand demonologyposes a serious problem.

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