창세기 25:6의 무사르

Samael's effectiveness in our world is through his nation which dominates Israel in exile due to its sins. He is thus able to cause a פגם, a flaw, in the harmony in the "higher" world. I have explained in פרשת חיי שרה that Samael has roots in the higher emanations. I explained there the dual nature of Samael and how it is reflected in the word פלג-שם, the concubines of Abraham. Samael is at one and the same time an angel, something holy, and also the source of death, evil.

The Torah tells of Abraham giving gifts to the sons of his concubines (Genesis 25,6), and Sanhedrin 91a describes these "gifts" as שם טומאה, i.e. Abraham did not want them to refer to Satanic forces by the name of G–d (Torah Temimah on that verse). The reason that the word פלגשם in that verse is spelled defectively, without the letter י to indicate the plural ending, is to allude to the name i.e. שם of the קליפה. Read פלג-שם, the name divided, and you have a hint of the dichotomy of forces, which is what סטרא אחרא and טומאה is all about. In the future this process will be reversed and טומאה will vanish.

The laws pertaining to a husband who falsely accuses his wife of having lost her virginity prior to marriage, i.e. accusing this woman as belonging to the kind of women associated with Lilith or Machalat are reminiscent of what I have written about in my commentary on פרשת חיי שרה in connection with the gifts Abraham gave to the sons of his concubines (page 133) where I dealt with the statement of the sages (Sanhedrin 91) that Abraham gave the sons of his concubines gifts and encouraged them to leave the land of Canaan [voluntary transfer as promoted in our time by some Israeli politicians. Ed]. Our sages in the section of the Talmud mentioned state that Abraham gave these sons of the concubines the שם טומאה, "the name of the 'other' domain in the scheme of emanations." This enabled them to call on the spiritual powers of that domain, the domain of Lilith and Machalat and thereby broadened its influence in this world. What the sages have called שם טומאה there is parallel to what the Torah (22,19) here describes as שם רע. The punishment i.e. rehabilitation of the מוציא שם רע, i.e. rehabilitation is that he must remain married to such a woman (who is not associated with the domain of Lilith). The situation of the rapist and seducer described in 22,23-22,29 is somewhat similar. Whereas a sacred union must be entered into voluntarily by a free-willed decision by both groom and bride, in these cases the groom is penalized by denial of his right to exercise his freely made decision to enter into a sacred union with his wife. Whereas the man was supposed to be the משפיע, the active, initiating force, and his wife the מושפע, the passive recipient in the instances mentioned the man in the union has forfeited his role as a משפיע.