Quote:
Originally Posted by theflipflop
False. Again, show us where you see Satan in any Jewish book? It's a patently un-Jewish concept.
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This is last time i will deal with the matter on the Jewish concept of Satan
Iyov - Chapter 1 - Tanakh Online - Torah - Bible
the Book of Job
6. Now the day came about, and the angels of God came to stand beside the Lord, and the Adversary, too, came among them. ו. וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל יְהֹוָה וַיָּבוֹא גַם הַשָּׂטָן בְּתוֹכָם:
7. The Lord said to the Adversary, "Where are you coming from?" And the Adversary answered the Lord and said, "From going to and fro on the earth and from walking in it." ז. וַיֹּאמֶר יְהֹוָה אֶל הַשָּׂטָן מֵאַיִן תָּבֹא וַיַּעַן הַשָּׂטָן אֶת יְהֹוָה וַיֹּאמַר מִשּׁוּט בָּאָרֶץ וּמֵהִתְהַלֵּךְ בָּהּ:
8. Now the Lord said to the Adversary, "Have you paid attention to My servant Job? For there is none like him on earth, a sincere and upright man, God-fearing and shunning evil." ח. וַיֹּאמֶר יְהֹוָה אֶל הַשָּׂטָן הֲשַׂמְתָּ לִבְּךָ עַל עַבְדִּי אִיּוֹב כִּי אֵין כָּמֹהוּ בָּאָרֶץ אִישׁ תָּם וְיָשָׁר יְרֵא אֱלֹהִים וְסָר מֵרָע:
9. And the Adversary answered the Lord and said, "Does Job fear God for nothing? ט. וַיַּעַן הַשָּׂטָן אֶת יְהֹוָה וַיֹּאמַר הַחִנָּם יָרֵא אִיּוֹב אֱלֹהִים:
10. Haven't You made a hedge around him, his household, and all that he has on all sides? You have blessed the work of his hands, and his livestock has spread out in the land. י. הֲלֹא אַתָּ (אַתָּה קרי) שַׂכְתָּ בַעֲדוֹ וּבְעַד בֵּיתוֹ וּבְעַד כָּל אֲשֶׁר לוֹ מִסָּבִיב מַעֲשֵׂה יָדָיו בֵּרַכְתָּ וּמִקְנֵהוּ פָּרַץ בָּאָרֶץ:
11. But now, stretch forth Your hand and touch all that he has, will he not blaspheme You to Your face?" יא. וְאוּלָם שְׁלַח נָא יָדְךָ וְגַע בְּכָל אֲשֶׁר לוֹ אִם לֹא עַל פָּנֶיךָ יְבָרְכֶךָּ:
Satan
Satan
By Ariel Scheib
Judaism does not view the word “Satan” with the same connotation as other religions. Satan in Judaism is not a physical being, ruling the underworld or hell. Rather, in the Torah, the word Satan indicates “accuser,” “hinderer,” or “tempter.” Satan is more an obstacle in one’s way, such as temptation and evil doings, keeping them from completing the responsibilities of tikkun olam (fixing the world). Satan is our evil inclination to veer off the path of righteousness and faithfulness in God.
http://www.outreachjudaism.org/artic...-is-satan.html
For the Jewish faith, Satan’s purpose in seducing man away from God poses no problem because Satan is only an agent of God. As a servant of the Almighty, Satan faithfully carries out the divine will of his Creator as he does in all his tasks.
Satan is one of the many angels mentioned in the Bible. It is worth noting that the Hebrew word for angel is malach, meaning “messenger.” The same is true for the English word angel, derived from the Greek word angelos, which also means “messenger.”
Throughout the Bible, an angel is a messenger of God who carries out the divine will of the Almighty. There is not one example in the Jewish Scriptures where any angel, Satan included, ever opposes God’s will.
In essence, Satan is an agent of God, and has no free will or independent existence.
In no part of the Bible is this principle more evident than in the Book of Job, where Satan’s role is prominent. In the first chapter of Job, Satan appears before the Almighty with a host of other angels. Satan suggests that Job’s righteousness was not fully tested. He argues that Job might lose his faith if he were confronted by personal pain and utter destitution. He proposes to God that Job serves Him simply because God protects him. Satan requested permission from God to test Job’s virtue. The Almighty grants this petition; however, He meticulously outlines for Satan what he may and may not do when testing Job. Satan obediently follows his Creator’s instructions.
God removes Job’s protection, allowing Satan to take his wealth, children, and his physical health in order to tempt Job to curse God. Job’s faith is challenged, and by the third chapter he begins to struggle. He questions his Maker as to why he was created and, in a moment of despair, wishes aloud that he had perished in his mother’s womb.
Despite his difficult circumstances, Job does not curse God, but rather, curses the day of his birth. And although he protests his plight and pleads for an explanation, he stops short of accusing God of injustice. Still, by the end of this unparalleled biblical narrative, Job’s virtue prevails over Satan’s unyielding blandishments.
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