The Satan – adversary or advocate

Introduction

In Judaism, the concepts of good and evil are deeply rooted in the idea of free will and moral choice. Unlike some other religious traditions, Judaism does not view good and evil as equal, opposing forces in the universe. Instead, it sees them as outcomes of human choices and actions.

1. Yetzer HaTov and Yetzer HaRa:
   Judaism recognizes two inclinations within humans:

• Yetzer HaTov (good inclination)
• Yetzer HaRa (evil inclination) These are not seen as external forces, but internal drives that humans must balance and control. Reference: Berachot 61a, “A person has two inclinations, one good and one evil.”

1. Free Will:
   Central to Jewish thought is the concept of free will (bechirah chofshit see article). Humans have the ability to choose between good and evil. Reference: Deuteronomy 30:19, ” I have set before you life and death, blessing and curse. Therefore choose life.”
2. Tikkun Olam:
   The Jewish concept of “repairing the world” emphasizes human responsibility in combating evil and promoting good. Reference: Mishnah Sanhedrin 4:5, “Whoever saves a life, it is considered as if he saved an entire world.”
3. Origin of Evil:
   Judaism does not have a concept of “original sin.” Evil is seen as a result of human choice, not an inherent condition. Reference: Genesis 4:7, “Sin crouches at the door; its desire is toward you, yet you can be its master.”
4. Divine Providence:
   While acknowledging human free will, Judaism also recognizes God’s role in the world’s affairs. Reference: Proverbs 19:21, “Many are the plans in a person’s heart, but it is the Lord’s purpose that prevails.”

Additional References

1. Midrash Rabbah, Genesis 9:7: “And God saw all that He had made, and behold it was very good” (Genesis 1:31). ‘Good’ refers to the good inclination; ‘very good’ refers to the evil inclination.” This interpretation suggests that even the evil inclination has a positive role in God’s creation.
2. Kiddushin 30b: “I have created the evil inclination, and I have created the Torah as its antidote.” This Talmudic passage emphasizes the role of Torah study and observance in managing one’s inclinations.
3. Bava Batra 16a: “Resh Lakish said: Satan, the evil inclination, and the Angel of Death are all one.” This passage illustrates the rabbinic view of Satan as a metaphor for human struggles rather than an independent entity.
4. Mishneh Torah, Hilchot Teshuvah 5:1 (Maimonides): “Free will is granted to all men. If one desires to turn himself to the path of good and be righteous, the choice is his. Should he desire to turn to the path of evil and be wicked, the choice is his.” This codifies the central Jewish belief in free will.

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Misconceptions about Satan in Christianity

The Jewish concept of Satan (שטן, “adversary” or “accuser”) differs significantly from later Christian interpretations:

1. In Judaism, Satan is not seen as an independent evil force or a fallen angel, but as an agent of God. Reference: Book of Job, where Satan acts with God’s permission.
2. The development of Satan as an evil entity opposing God is largely a post-biblical concept that evolved in early Christianity.
3. This evolution was influenced by:

• Dualistic concepts from Persian religion
• Interpretations of passages like Isaiah 14 and Ezekiel 28
• Apocryphal literature like the Book of Enoch

1. The New Testament, particularly the Book of Revelation, further developed the concept of Satan as an adversary to God and humanity.

This divergence highlights the importance of understanding religious concepts within their original context and tradition.

The Satan and the Unity of God

The Jewish concept of God’s unity (known as “Achdut Hashem” or the Oneness of God) is fundamental to Jewish theology. This belief is encapsulated in the Shema prayer: “Hear, O Israel: the LORD our God, the LORD is One” (Deuteronomy 6:4).

This idea is often missunderstood and missrepresented in a vain attempt to simplify a foundational concept.

In Judaism, the formal conception of G_d is an inseparable one or Echad which does not change state but encompasses all states, is a master of time and not its servant and whose very conceptual understanding is beyond human thought and vision. This fundamental ‘simplicity’ evokes paradox and a yearning for understanding that invites imaginative constructions to alleviate this constant shifting to ‘grapple’ with the idea of divinity. Instead of being a battle, this imaginative struggle is a collaborative endeavor for Jews. A fundamental acceptance of the revealed creation through the Torah forces Jews to focus on the examination of how better to carry forward the divine plan rather than questioning what G_d is or is not. Incidentally, of course, along the journey truths are revealed as a companionship of mutual understanding is formed, and that accumulated wisdom is written down. Despite fundamental differences, Hashem invites His people to question like children and gives them a ‘space’ which Judaism refers to as Tzimtzum (see note below), which allows their individuality to shine rather than nullifying them as small candles glimmering and vainly trying to shine against the light of a vast star. In His Chessed (loosely translated as mercy) he creates both positive and negative in reflection of his creation, creating obstacles for His children to overcome and maintaining through His constant utterances the very time itself to have a space for learning. All this is limited by death, the ‘safety valve’ of creation. As wayward as His creation can become all are ‘controlled’ through their own ‘fragility’ entering into Olam Ha-Ba (עוֹלָם הַבָּא) – the world to come, a state of singularity and peace.

The notion of Satan as an independent adversary to God, as portrayed in Christian theology, is fundamentally at variants with a Jewish perspective for several reasons:

1. Violation of God’s Omnipotence:
   • If Satan were an independent force opposing God, it would imply a limit to God’s power, contradicting the Jewish concept of God as all-powerful.
   • Reference: Isaiah 45:7, “I form light and create darkness, I make weal and create woe— I the LORD do all these things.” This verse emphasizes God’s control over all aspects of creation, including what humans perceive as negative.
2. Dualism:
   • The idea of Satan as God’s adversary suggests a dualistic worldview (good vs. evil forces), which is alien to Jewish monotheism.
   • Reference: Deuteronomy 4:35, “You were shown these things so that you might know that the LORD is God; besides him there is no other.”
3. Satan in Jewish Texts:
   • In Jewish sources, Satan is portrayed as subservient to God, not opposing Him.
   • Reference: Job 1:6-12, where Satan acts only with God’s permission, illustrating his role as an agent of God rather than an independent force.
4. Maimonides’ View:
   • Maimonides, in “Guide for the Perplexed” (III:22), explains that Satan is a metaphor for the obstacles and temptations that prevent humans from serving God, not a literal being.
5. Responsibility for Evil:
   • Judaism places the responsibility for evil squarely on human shoulders, not on an external entity.
   • Reference: Ecclesiastes 7:29, “God made mankind upright, but they have gone in search of many schemes.”
6. Teshuvah (Repentance):
   • The Jewish concept of repentance and return to God would be compromised if evil were the domain of an independent Satan.
   • Reference: Ezekiel 18:23, “Do I take any pleasure in the death of the wicked? declares the Sovereign LORD. Rather, am I not pleased when they turn from their ways and live?”

In Jewish thought, what some might attribute to “Satan” is often understood as the Yetzer HaRa (evil inclination) within humans, or as trials and challenges sent by God for spiritual growth. This interpretation maintains God’s unity and omnipotence while also preserving human free will and moral responsibility.

(** Note) Tzumtzum

A contraction or ‘condensation’ of a singularity to engender a ‘temporal space’ – time itself. Where change and growth become possible. Hence the emphasis on the first word in the Tanach – Bereishith – with beginning-ness. Before or after did not have a conceptual space to occupy in a unity that could gave rise to the plurality of change. Tzimztum is the ‘Chessed bubble’ or womb of the Creation. Before Tzimtzum there was no before – only a constant ‘now’ with ‘possibilities’ rolled into conjunction of the echad. A one, singular and all encompassing singularity, with no possibility of before/after.

Nathan of Beslav discusses the paradox inherant in the idea of Tzimtzum:-

‘Only in the future will it be possible to understand the Tzimtzum that brought the “Empty Space” into being, for we have to say of it two contradictory things … [1] the Empty Space came about through the Tzimtzum, where, as it were, He ‘limited’ His Godliness and contracted it from there, and it is as though in that place there is no Godliness … [2] the absolute truth is that Godliness must nevertheless be present there, for certainly nothing can exist without His giving it life.’

— Likkutei Moharan I, 64:1

https://www.wikiwand.com/en/Tzimtzum