Satan Stories
(א) אִ֛ישׁ הָיָ֥ה בְאֶֽרֶץ־ע֖וּץ אִיּ֣וֹב שְׁמ֑וֹ וְהָיָ֣ה ׀ הָאִ֣ישׁ הַה֗וּא תָּ֧ם וְיָשָׁ֛ר וִירֵ֥א אֱלֹהִ֖ים וְסָ֥ר מֵרָֽע׃ (ב) וַיִּוָּ֥לְדוּ ל֛וֹ שִׁבְעָ֥ה בָנִ֖ים וְשָׁל֥וֹשׁ בָּנֽוֹת׃ (ג) וַיְהִ֣י מִ֠קְנֵהוּ שִֽׁבְעַ֨ת אַלְפֵי־צֹ֜אן וּשְׁלֹ֧שֶׁת אַלְפֵ֣י גְמַלִּ֗ים וַחֲמֵ֨שׁ מֵא֤וֹת צֶֽמֶד־בָּקָר֙ וַחֲמֵ֣שׁ מֵא֣וֹת אֲתוֹנ֔וֹת וַעֲבֻדָּ֖ה רַבָּ֣ה מְאֹ֑ד וַיְהִי֙ הָאִ֣ישׁ הַה֔וּא גָּד֖וֹל מִכָּל־בְּנֵי־קֶֽדֶם׃ (ד) וְהָלְכ֤וּ בָנָיו֙ וְעָשׂ֣וּ מִשְׁתֶּ֔ה בֵּ֖ית אִ֣ישׁ יוֹמ֑וֹ וְשָׁלְח֗וּ וְקָרְאוּ֙ לִשְׁלֹ֣שֶׁת אחיתיהם [אַחְיֽוֹתֵיהֶ֔ם] לֶאֱכֹ֥ל וְלִשְׁתּ֖וֹת עִמָּהֶֽם׃ (ה) וַיְהִ֡י כִּ֣י הִקִּיפֽוּ֩ יְמֵ֨י הַמִּשְׁתֶּ֜ה וַיִּשְׁלַ֧ח אִיּ֣וֹב וַֽיְקַדְּשֵׁ֗ם וְהִשְׁכִּ֣ים בַּבֹּקֶר֮ וְהֶעֱלָ֣ה עֹלוֹת֮ מִסְפַּ֣ר כֻּלָּם֒ כִּ֚י אָמַ֣ר אִיּ֔וֹב אוּלַי֙ חָטְא֣וּ בָנַ֔י וּבֵרֲכ֥וּ אֱלֹהִ֖ים בִּלְבָבָ֑ם כָּ֛כָה יַעֲשֶׂ֥ה אִיּ֖וֹב כָּל־הַיָּמִֽים׃ (פ)
(ו) וַיְהִ֣י הַיּ֔וֹם וַיָּבֹ֙אוּ֙ בְּנֵ֣י הָאֱלֹהִ֔ים לְהִתְיַצֵּ֖ב עַל־יְהוָ֑ה וַיָּב֥וֹא גַֽם־הַשָּׂטָ֖ן בְּתוֹכָֽם׃ (ז) וַיֹּ֧אמֶר יְהוָ֛ה אֶל־הַשָּׂטָ֖ן מֵאַ֣יִן תָּבֹ֑א וַיַּ֨עַן הַשָּׂטָ֤ן אֶת־יְהוָה֙ וַיֹּאמַ֔ר מִשּׁ֣וּט בָּאָ֔רֶץ וּמֵֽהִתְהַלֵּ֖ךְ בָּֽהּ׃ (ח) וַיֹּ֤אמֶר יְהוָה֙ אֶל־הַשָּׂטָ֔ן הֲשַׂ֥מְתָּ לִבְּךָ֖ עַל־עַבְדִּ֣י אִיּ֑וֹב כִּ֣י אֵ֤ין כָּמֹ֙הוּ֙ בָּאָ֔רֶץ אִ֣ישׁ תָּ֧ם וְיָשָׁ֛ר יְרֵ֥א אֱלֹהִ֖ים וְסָ֥ר מֵרָֽע׃ (ט) וַיַּ֧עַן הַשָּׂטָ֛ן אֶת־יְהוָ֖ה וַיֹּאמַ֑ר הַֽחִנָּ֔ם יָרֵ֥א אִיּ֖וֹב אֱלֹהִֽים׃ (י) הֲלֹֽא־את [אַ֠תָּה] שַׂ֣כְתָּ בַעֲד֧וֹ וּבְעַד־בֵּית֛וֹ וּבְעַ֥ד כָּל־אֲשֶׁר־ל֖וֹ מִסָּבִ֑יב מַעֲשֵׂ֤ה יָדָיו֙ בֵּרַ֔כְתָּ וּמִקְנֵ֖הוּ פָּרַ֥ץ בָּאָֽרֶץ׃ (יא) וְאוּלָם֙ שְֽׁלַֽח־נָ֣א יָֽדְךָ֔ וְגַ֖ע בְּכָל־אֲשֶׁר־ל֑וֹ אִם־לֹ֥א עַל־פָּנֶ֖יךָ יְבָרֲכֶֽךָּ׃ (יב) וַיֹּ֨אמֶר יְהוָ֜ה אֶל־הַשָּׂטָ֗ן הִנֵּ֤ה כָל־אֲשֶׁר־לוֹ֙ בְּיָדֶ֔ךָ רַ֣ק אֵלָ֔יו אַל־תִּשְׁלַ֖ח יָדֶ֑ךָ וַיֵּצֵא֙ הַשָּׂטָ֔ן מֵעִ֖ם פְּנֵ֥י יְהוָֽה׃
(יג) וַיְהִ֖י הַיּ֑וֹם וּבָנָ֨יו וּבְנֹתָ֤יו אֹֽכְלִים֙ וְשֹׁתִ֣ים יַ֔יִן בְּבֵ֖ית אֲחִיהֶ֥ם הַבְּכֽוֹר׃ (יד) וּמַלְאָ֛ךְ בָּ֥א אֶל־אִיּ֖וֹב וַיֹּאמַ֑ר הַבָּקָר֙ הָי֣וּ חֹֽרְשׁ֔וֹת וְהָאֲתֹנ֖וֹת רֹע֥וֹת עַל־יְדֵיהֶֽם׃ (טו) וַתִּפֹּ֤ל שְׁבָא֙ וַתִּקָּחֵ֔ם וְאֶת־הַנְּעָרִ֖ים הִכּ֣וּ לְפִי־חָ֑רֶב וָֽאִמָּ֨לְטָ֧ה רַק־אֲנִ֛י לְבַדִּ֖י לְהַגִּ֥יד לָֽךְ׃ (טז) ע֣וֹד ׀ זֶ֣ה מְדַבֵּ֗ר וְזֶה֮ בָּ֣א וַיֹּאמַר֒ אֵ֣שׁ אֱלֹהִ֗ים נָֽפְלָה֙ מִן־הַשָּׁמַ֔יִם וַתִּבְעַ֥ר בַּצֹּ֛אן וּבַנְּעָרִ֖ים וַתֹּאכְלֵ֑ם וָאִמָּ֨לְטָ֧ה רַק־אֲנִ֛י לְבַדִּ֖י לְהַגִּ֥יד לָֽךְ׃ (יז) ע֣וֹד ׀ זֶ֣ה מְדַבֵּ֗ר וְזֶה֮ בָּ֣א וַיֹּאמַר֒ כַּשְׂדִּ֞ים שָׂ֣מוּ ׀ שְׁלֹשָׁ֣ה רָאשִׁ֗ים וַֽיִּפְשְׁט֤וּ עַל־הַגְּמַלִּים֙ וַיִּקָּח֔וּם וְאֶת־הַנְּעָרִ֖ים הִכּ֣וּ לְפִי־חָ֑רֶב וָאִמָּ֨לְטָ֧ה רַק־אֲנִ֛י לְבַדִּ֖י לְהַגִּ֥יד לָֽךְ׃ (יח) עַ֚ד זֶ֣ה מְדַבֵּ֔ר וְזֶ֖ה בָּ֣א וַיֹּאמַ֑ר בָּנֶ֨יךָ וּבְנוֹתֶ֤יךָ אֹֽכְלִים֙ וְשֹׁתִ֣ים יַ֔יִן בְּבֵ֖ית אֲחִיהֶ֥ם הַבְּכֽוֹר׃ (יט) וְהִנֵּה֩ ר֨וּחַ גְּדוֹלָ֜ה בָּ֣אָה ׀ מֵעֵ֣בֶר הַמִּדְבָּ֗ר וַיִּגַּע֙ בְּאַרְבַּע֙ פִּנּ֣וֹת הַבַּ֔יִת וַיִּפֹּ֥ל עַל־הַנְּעָרִ֖ים וַיָּמ֑וּתוּ וָאִמָּ֨לְטָ֧ה רַק־אֲנִ֛י לְבַדִּ֖י לְהַגִּ֥יד לָֽךְ׃ (כ) וַיָּ֤קָם אִיּוֹב֙ וַיִּקְרַ֣ע אֶת־מְעִל֔וֹ וַיָּ֖גָז אֶת־רֹאשׁ֑וֹ וַיִּפֹּ֥ל אַ֖רְצָה וַיִּשְׁתָּֽחוּ׃ (כא) וַיֹּאמֶר֩ עָרֹ֨ם יצתי [יָצָ֜אתִי] מִבֶּ֣טֶן אִמִּ֗י וְעָרֹם֙ אָשׁ֣וּב שָׁ֔מָה יְהוָ֣ה נָתַ֔ן וַיהוָ֖ה לָקָ֑ח יְהִ֛י שֵׁ֥ם יְהוָ֖ה מְבֹרָֽךְ׃ (כב) בְּכָל־זֹ֖את לֹא־חָטָ֣א אִיּ֑וֹב וְלֹא־נָתַ֥ן תִּפְלָ֖ה לֵאלֹהִֽים׃ (פ)
(א) וַיְהִ֣י הַיּ֔וֹם וַיָּבֹ֙אוּ֙ בְּנֵ֣י הָֽאֱלֹהִ֔ים לְהִתְיַצֵּ֖ב עַל־יְהוָ֑ה וַיָּב֤וֹא גַֽם־הַשָּׂטָן֙ בְּתֹכָ֔ם לְהִתְיַצֵּ֖ב עַל־יְהוָֽה׃ (ב) וַיֹּ֤אמֶר יְהוָה֙ אֶל־הַשָּׂטָ֔ן אֵ֥י מִזֶּ֖ה תָּבֹ֑א וַיַּ֨עַן הַשָּׂטָ֤ן אֶת־יְהוָה֙ וַיֹּאמַ֔ר מִשֻּׁ֣ט בָּאָ֔רֶץ וּמֵהִתְהַלֵּ֖ךְ בָּֽהּ׃ (ג) וַיֹּ֨אמֶר יְהוָ֜ה אֶל־הַשָּׂטָ֗ן הֲשַׂ֣מְתָּ לִבְּךָ֮ אֶל־עַבְדִּ֣י אִיּוֹב֒ כִּי֩ אֵ֨ין כָּמֹ֜הוּ בָּאָ֗רֶץ אִ֣ישׁ תָּ֧ם וְיָשָׁ֛ר יְרֵ֥א אֱלֹהִ֖ים וְסָ֣ר מֵרָ֑ע וְעֹדֶ֙נּוּ֙ מַחֲזִ֣יק בְּתֻמָּת֔וֹ וַתְּסִיתֵ֥נִי ב֖וֹ לְבַלְּע֥וֹ חִנָּֽם׃ (ד) וַיַּ֧עַן הַשָּׂטָ֛ן אֶת־יְהוָ֖ה וַיֹּאמַ֑ר ע֣וֹר בְּעַד־ע֗וֹר וְכֹל֙ אֲשֶׁ֣ר לָאִ֔ישׁ יִתֵּ֖ן בְּעַ֥ד נַפְשֽׁוֹ׃ (ה) אוּלָם֙ שְֽׁלַֽח־נָ֣א יָֽדְךָ֔ וְגַ֥ע אֶל־עַצְמ֖וֹ וְאֶל־בְּשָׂר֑וֹ אִם־לֹ֥א אֶל־פָּנֶ֖יךָ יְבָרֲכֶֽךָּ׃ (ו) וַיֹּ֧אמֶר יְהוָ֛ה אֶל־הַשָּׂטָ֖ן הִנּ֣וֹ בְיָדֶ֑ךָ אַ֖ךְ אֶת־נַפְשׁ֥וֹ שְׁמֹֽר׃ (ז) וַיֵּצֵא֙ הַשָּׂטָ֔ן מֵאֵ֖ת פְּנֵ֣י יְהוָ֑ה וַיַּ֤ךְ אֶת־אִיּוֹב֙ בִּשְׁחִ֣ין רָ֔ע מִכַּ֥ף רַגְל֖וֹ עד [וְעַ֥ד] קָדְקֳדֽוֹ׃ (ח) וַיִּֽקַּֽח־ל֣וֹ חֶ֔רֶשׂ לְהִתְגָּרֵ֖ד בּ֑וֹ וְה֖וּא יֹשֵׁ֥ב בְּתוֹךְ־הָאֵֽפֶר׃ (ט) וַתֹּ֤אמֶר לוֹ֙ אִשְׁתּ֔וֹ עֹדְךָ֖ מַחֲזִ֣יק בְּתֻמָּתֶ֑ךָ בָּרֵ֥ךְ אֱלֹהִ֖ים וָמֻֽת׃ (י) וַיֹּ֣אמֶר אֵלֶ֗יהָ כְּדַבֵּ֞ר אַחַ֤ת הַנְּבָלוֹת֙ תְּדַבֵּ֔רִי גַּ֣ם אֶת־הַטּ֗וֹב נְקַבֵּל֙ מֵאֵ֣ת הָאֱלֹהִ֔ים וְאֶת־הָרָ֖ע לֹ֣א נְקַבֵּ֑ל בְּכָל־זֹ֛את לֹא־חָטָ֥א אִיּ֖וֹב בִּשְׂפָתָֽיו׃ (פ)
(יא) וַֽיִּשְׁמְע֞וּ שְׁלֹ֣שֶׁת ׀ רֵעֵ֣י אִיּ֗וֹב אֵ֣ת כָּל־הָרָעָ֣ה הַזֹּאת֮ הַבָּ֣אָה עָלָיו֒ וַיָּבֹ֙אוּ֙ אִ֣ישׁ מִמְּקֹמ֔וֹ אֱלִיפַ֤ז הַתֵּימָנִי֙ וּבִלְדַּ֣ד הַשּׁוּחִ֔י וְצוֹפַ֖ר הַנַּֽעֲמָתִ֑י וַיִּוָּעֲד֣וּ יַחְדָּ֔ו לָב֥וֹא לָנֽוּד־ל֖וֹ וּֽלְנַחֲמֽוֹ׃ (יב) וַיִּשְׂא֨וּ אֶת־עֵינֵיהֶ֤ם מֵרָחוֹק֙ וְלֹ֣א הִכִּירֻ֔הוּ וַיִּשְׂא֥וּ קוֹלָ֖ם וַיִּבְכּ֑וּ וַֽיִּקְרְעוּ֙ אִ֣ישׁ מְעִל֔וֹ וַיִּזְרְק֥וּ עָפָ֛ר עַל־רָאשֵׁיהֶ֖ם הַשָּׁמָֽיְמָה׃ (יג) וַיֵּשְׁב֤וּ אִתּוֹ֙ לָאָ֔רֶץ שִׁבְעַ֥ת יָמִ֖ים וְשִׁבְעַ֣ת לֵיל֑וֹת וְאֵין־דֹּבֵ֤ר אֵלָיו֙ דָּבָ֔ר כִּ֣י רָא֔וּ כִּֽי־גָדַ֥ל הַכְּאֵ֖ב מְאֹֽד׃
(1) There was a man in the land of Uz named Job. That man was blameless and upright; he feared God and shunned evil. (2) Seven sons and three daughters were born to him; (3) his possessions were seven thousand sheep, three thousand camels, five hundred yoke of oxen and five hundred she-asses, and a very large household. That man was wealthier than anyone in the East. (4) It was the custom of his sons to hold feasts, each on his set day in his own home. They would invite their three sisters to eat and drink with them. (5) When a round of feast days was over, Job would send word to them to sanctify themselves, and, rising early in the morning, he would make burnt offerings, one for each of them; for Job thought, “Perhaps my children have sinned and blasphemed God in their thoughts.” This is what Job always used to do.
(6) One day the divine beings presented themselves before the LORD, and the Adversary came along with them. (7) The LORD said to the Adversary, “Where have you been?” The Adversary answered the LORD, “I have been roaming all over the earth.” (8) The LORD said to the Adversary, “Have you noticed My servant Job? There is no one like him on earth, a blameless and upright man who fears God and shuns evil!” (9) The Adversary answered the LORD, “Does Job not have good reason to fear God? (10) Why, it is You who have fenced him round, him and his household and all that he has. You have blessed his efforts so that his possessions spread out in the land. (11) But lay Your hand upon all that he has and he will surely blaspheme You to Your face.” (12) The LORD replied to the Adversary, “See, all that he has is in your power; only do not lay a hand on him.” The Adversary departed from the presence of the LORD.
(13) One day, as his sons and daughters were eating and drinking wine in the house of their eldest brother, (14) a messenger came to Job and said, “The oxen were plowing and the she-asses were grazing alongside them (15) when Sabeans attacked them and carried them off, and put the boys to the sword; I alone have escaped to tell you.” (16) This one was still speaking when another came and said, “God’s fire fell from heaven, took hold of the sheep and the boys, and burned them up; I alone have escaped to tell you.” (17) This one was still speaking when another came and said, “A Chaldean formation of three columns made a raid on the camels and carried them off and put the boys to the sword; I alone have escaped to tell you.” (18) This one was still speaking when another came and said, “Your sons and daughters were eating and drinking wine in the house of their eldest brother (19) when suddenly a mighty wind came from the wilderness. It struck the four corners of the house so that it collapsed upon the young people and they died; I alone have escaped to tell you.” (20) Then Job arose, tore his robe, cut off his hair, and threw himself on the ground and worshiped. (21) He said, “Naked came I out of my mother’s womb, and naked shall I return there; the LORD has given, and the LORD has taken away; blessed be the name of the LORD.” (22) For all that, Job did not sin nor did he cast reproach on God.
(1) One day the divine beings presented themselves before the LORD. The Adversary came along with them to present himself before the LORD. (2) The LORD said to the Adversary, “Where have you been?” The Adversary answered the LORD, “I have been roaming all over the earth.” (3) The LORD said to the Adversary, “Have you noticed My servant Job? There is no one like him on earth, a blameless and upright man who fears God and shuns evil. He still keeps his integrity; so you have incited Me against him to destroy him for no good reason.” (4) The Adversary answered the LORD, “Skin for skin—all that a man has he will give up for his life. (5) But lay a hand on his bones and his flesh, and he will surely blaspheme You to Your face.” (6) So the LORD said to the Adversary, “See, he is in your power; only spare his life.” (7) The Adversary departed from the presence of the LORD and inflicted a severe inflammation on Job from the sole of his foot to the crown of his head.
(8) He took a potsherd to scratch himself as he sat in ashes. (9) His wife said to him, “You still keep your integrity! Blaspheme God and die!” (10) But he said to her, “You talk as any shameless woman might talk! Should we accept only good from God and not accept evil?” For all that, Job said nothing sinful. (11) When Job’s three friends heard about all these calamities that had befallen him, each came from his home—Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. They met together to go and console and comfort him. (12) When they saw him from a distance, they could not recognize him, and they broke into loud weeping; each one tore his robe and threw dust into the air onto his head. (13) They sat with him on the ground seven days and seven nights. None spoke a word to him for they saw how very great was his suffering.
3:1 Afterward, Job began to speak and cursed the day of his birth.
(HaSatan does not show up again in the Book of Job)
ויאמר ה' אל השטן השמת לבך אל עבדי איוב כי אין כמוהו בארץ וגו' ועודנו מחזיק בתומתו ותסיתני בו לבלעו חנם
אמר רבי יוחנן אלמלא מקרא כתוב אי אפשר לאומרו כאדם שמסיתין אותו וניסת
במתניתא תנא יורד ומתעה ועולה ומרגיז נוטל רשות ונוטל נשמה
About this it says: “And the Lord said to the Satan: Have you considered My servant Job, that there is none like him on earth, a perfect and an upright man, one that fears God and turns away from evil? And still he holds fast to his integrity, although you moved Me against him, to destroy him without cause” (Job 2:3).
Rabbi Yoḥanan says: Were it not explicitly written in the verse, it would be impossible to say this, as it would be insulting to God’s honor. The verse states: “You moved Me against him,” like a person whom others persuade and allows himself to be persuaded, as if God had not wanted to do anything, but allowed Himself to be persuaded to bring harm to Job.
It was taught in a baraita with regard to the methods of the Satan: He descends to this world and misleads a person into sinning. He then ascends to Heaven, levels accusations against that very sinner, and inflames God’s anger against him. He then receives permission to act and takes away the sinner’s soul as punishment.
Sympathy for HaSatan
א"ר לוי שטן ופנינה לשם שמים נתכוונו שטן כיון דחזיא להקדוש ברוך הוא דנטיה דעתיה בתר איוב אמר חס ושלום מינשי ליה לרחמנותיה דאברהם פנינה דכתיב (שמואל א א, ו) וכעסתה צרתה גם כעס בעבור הרעימה דרשה רב אחא בר יעקב בפפוניא אתא שטן נשקיה לכרעיה
Rabbi Levi says: Both Satan, who brought accusations against Job, and Peninnah, who tormented Hannah, mother of Samuel the prophet, acted with intent that was for the sake of Heaven. As for Satan, when he saw that the Holy One, Blessed be He, inclined to favor Job and praised him, he said: Heaven forbid that He should forget the love of Abraham. With regard to Peninnah, as it is written: “And her rival wife also provoked her sore, to make her fret” (I Samuel 1:6), i.e., Peninnah upset Hannah in order to motivate her to pray. Rav Aḥa bar Ya’akov taught this in Paphunya, and Satan came and kissed his feet in gratitude for speaking positively about him.
Warding off Satan
May it be Your will, Lord our God, and God of our forefathers,
that You save us from the arrogant and from arrogance in general,
from a bad man, from a bad mishap,
from an evil instinct, from a bad companion,
from a bad neighbor, from the destructive Satan,
from a harsh trial and from a harsh opponent,
whether he is a member of the covenant, a Jew,
or whether he is not a member of the covenant.
The above text from Talmud now is found following Nisim B'chol Yom
(ואמר) רבי יצחק למה תוקעין בר"ה למה תוקעין רחמנא אמר תקעו אלא למה מריעין מריעין רחמנא אמר זכרון תרועה אלא למה תוקעין ומריעין כשהן יושבין ותוקעין ומריעין כשהן עומדין כדי לערבב השטן
וא"ר יצחק כל שנה שאין תוקעין לה בתחלתה מריעין לה בסופה מ"ט דלא איערבב שטן
Rabbi Yitzḥak said: Why does one sound [tokin] a blast on Rosh HaShana? The Gemara is astonished by the question: Why do we sound a blast? The Merciful One states in the verse: “Sound [tiku] a shofar” (Psalms 81:4). Rather, the question is: Why does one sound a staccato series of shofar blasts [terua] in addition to a long continuous shofar blast [tekia]? The Gemara is still surprised by the question: Sound a terua? The Merciful One states: “In the seventh month, in the first day of the month, shall be a solemn rest unto you, a memorial proclaimed with the blast of horns [terua]” (Leviticus 23:24). Rather, Rabbi Yitzḥak asked about the common practice in Jewish communities, which is not explicitly stated in the Torah: Why does one sound a long, continuous shofar blast [tekia] and then a staccato series of shofar blasts [terua] while the congregation is still sitting before the silent prayer, and then sound again a tekia and a terua while they are standing in the Amida prayer? He answers: In order to confuse the Satan, for this double blowing of the shofar demonstrates Israel’s love for the mitzva, and this will confuse Satan when he brings his accusations against Israel before the heavenly court, and the Jewish people will receive a favorable judgment.
And Rabbi Yitzḥak said, playing on the double meaning of the word meri’in, which can mean either sound a terua or cause misfortune: Any year during which, due to some mishap, the shofar was not sounded at its beginning will suffer evil and misfortune at its end. What is the reason? Because Satan was not confused, and he was able to put forward his accusations, so that the Jewish people would be punished.
(below) u'vaShofar haGadol (And with the Great Shofar) - by Shoshannah Brombacher