"O L-RD, Who are my power and my strength and my refuge in the day of trouble, to You nations will come from the ends of the earth and say, 'Only lies have our fathers handed down to us, emptiness in which there is nothing of any avail! Can a man make gods for himself, and they are no gods? 'Therefore, behold I let them know; at this time I will let them know My power and My might, and they shall know that My Name is the L-RD".
Jeremiah 16:19-21

Stop believing in the lies of Xtrianity….as one great quote stated, ” Christianity – It’s polytheism in denial”.

It has been said that the christianity cult is “a lie built on a mountain of deceptions”. There are so many interwoven lies in the fabric of the cult’s teachings that it’s hard to know where to begin, but ultimately they can all be traced back to the book that christians call the “holy bible” even though there is little about it that can be called “holy” without some risk of terminological inexactitude.

The writings of the Hebrew Prophets bear little resemblance to the texts found in christian “versions” (or, more accurately, per-versions). No christian will ever accept this, of course: but very few christians ever bother to learn to speak Hebrew in order to be able to read and understand the original text (the excuses made are many and varied, but mostly along the lines of “It’s too hard…” or “I’d like to, but I don’t have the time…”), and instead they rely on “translations” published for them by other christians; and the few who do pretend to read the Hebrew text place their trust in “lexicons” and “concordances” such as those by Dr Strong and Dr Vine, not realising that those books were published for the sole purpose of misleading, rather than enlightening.

Even worse, christians have a tendency to forget to think about what they are reading: for example, so many christians are firmly convinced that the reference to “the Son of God” in the “King James’s Per-Version” rendering of Daniyyél 3:25 (which is even printed with the word “son” capitalised) is a reference to their man-god! But the person speaking in that verse is the Babylonian king Nebuchadnezzar II, who reigned ca.604-561BCE. He was a heathen who didn’t even believe in God—so is it rational or logical to have him talking about God’s “son”, and to insist that he was referring to a man who wasn’t even born until more than five centuries after he died? Or are they claiming that Nebuchadnezzar was a prophet?

To believe in an independent evil, whether in the form of a god of evil, as in Zoroastrianism, or in the form of a rebellious angel (devil), as in Christianity, is always a form of polytheism and is utterly rejected in Jewish theology.

(Polytheism is the belief of multiple deities also usually assembled into a pantheon of gods and goddesses, along with their own mythologies and rituals)

Judaism recognizes only one G‑d who is the source of the totality of existence, whether we perceive it as good or as evil.  “I form light and create darkness, I make peace and create evil, I am G‑d, I do all these things.” (Isaiah 45:7)

The satan – taken from: Chabad.org

Can You Sell Your Soul to the Devil?

The idea of “selling one’s soul to the devil”—meaning, becoming a slave of the devil in exchange for favors provided—does not exist in Torah. Jewish ethical works do describe instances where one can be somewhat “possessed” by evil drives. But even that state is always reversible.

Before addressing this, here’s a bit on the nature of Satan in Jewish thought:

Satan is a Hebrew verb meaning “provoke” or “oppose” and is used several times in the Tanakh as a verb. The first instance is in the story of Balaam, when Balaam decides to take the mission of cursing the Jewish People:

“G‑d’s wrath flared because he was going, and an angel of the L‑rd stationed himself on the road to oppose him [translation of l’satan lo], and he was riding on his she-donkey, and his two servants were with him.1

In other cases, the word appears as a noun, “a provocateur.” Generally, the title appears with the definite article—”the satan”—which means that it is not a proper name, just a job description. For example, in the book of Job, the satan appears as a prosecutor before G‑d:

“Now the day came about, and the angels of G‑d came to stand beside the L‑rd, and the satan, too, came among them…”

“Now the L‑rd said to the satan, “Have you paid attention to My servant Job? For there is none like him on earth, a sincere and upright man, G‑d-fearing and shunning evil.”

And the satan answered the L‑rd and said, “Does Job fear G‑d for nothing? 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. But now, stretch forth Your hand and touch all that he has, will he not blaspheme You to Your face?”

Now the L‑rd said to the satan, “Behold, all that he has is in your hands; only upon him do not stretch forth your hand.” Now the satan left the presence of the L‑rd.”2

From this passage, we see that G‑d created an angel to play the role of provocateur; that he is a messenger of, and subservient to, G‑d. He was not a fallen angel or sent to Hell, where he began fighting G‑d; he was created to be Satan.

Neither does Satan spend his days stoking the flames of hell with his pitchfork. He is a presence on earth with a mission: to provoke people to disobey G‑d’s will.

Indeed, the dualistic notion of a powerful anti-G‑d figure that fights with G‑d for the destiny of the human race is incompatible with Jewish belief. There is no power of evil independent of G‑d; otherwise this would imply a lack of G‑d’s all-inclusive control and power. To quote the Book of Isaiah: “…from the place where the sun rises until the place where it sets, there is nothing but Me. I am G‑d, there is nothing else. [I am He] Who forms light and creates darkness, Who makes peace and creates evil; I am G‑d Who makes all these.”3

Obviously then, the satan is not an autonomous force who opposes G‑d and recruits people to his militia. Rather, the satan is a spiritual entity that is completely faithful to its maker. For example, regarding the Biblical story of the satan’s particularly aggressive attempt to seduce Job to blaspheme, Rabbi Levi declares in the Talmud:

“Satan’s acted for G‑d’s sake. When He saw how G‑d was so focused on Job, he said, “Heaven forbid that G‑d should forget His love of (our forefather) Abraham!””4

The Zohar compares the satan to a harlot who is hired by a king to try to seduce his son, because the king wants to test his son’s morality and worthiness. Both the king and the harlot (who is devoted to the king) truly want the son to stand firm and reject the harlot’s advances. Similarly, the satan is just another one of the many spiritual messengers (angels) that G‑d sends to accomplish His purpose in the creation of man.5

This is not the satan’s entire job description. The Talmud sums it up saying that the satan, the impulse to evil inclination (“yetzer ha-ra”), and the angel of death are one and the same personality. 6 He descends from heaven and leads astray, then ascends and brings accusations against humankind, and then carries out the verdict.

However, the above-mentioned passage in Zohar concludes that if one does succumb to the urging of the evil inclination, he is “giving energy to the other side”. This means, that an act defying G‑d’s will grants those forces that hide G‑d’s presence—at His bidding—additional strength to hide G‑d from us even more. This presents itself as even greater internal and external challenges for one to experience and identify with the truths of G‑d and His Torah.

One extreme example of this would be Pharaoh, who enslaved the Jewish people in Egypt. Though G‑d told Moses to command Pharaoh to free the Israelites, He stated that, “I have hardened his heart and the heart of his servants”7 in order to ultimately punish the Egyptians with the ten plagues. As a consequence for his earlier oppression and abuse of the Jewish nation, his ability to abandon his evil ways was made even more difficult, to the point that he seemed to have lost free choice, and his vision and ability to repent was completely impaired.8

There is nothing that can ultimately stop one who truly seeks to return.9 Pharaoh, too, was therefore still capable of overcoming this block, and ultimately repenting.

To become completely sold with no hope of redemption would be counter-productive of G‑d’s intent, and could not exist.

Regardless of where you’ve fallen, you are never sold to these impure forces, and your soul can wrestle free and recommit to serve G‑d with sincerity and passion. The axe of earnest remorse can bring down any wall, whether pre-existing or created by your actions, clearing the way for you to come home to your true self



Numbers 22:22.


Job 1.


Isaiah 45:7.


Bava Batra, 16a.


Zohar vol. 2, p 163a. See also Tanya chapters 9 and 29.


Bava Batra, ibid.


Exodus 10:1.


Maimonides, Laws of Repentance 6:2.


Jerusalem Talmud, Peah 1:1.


Want to share or print this? Choose how below:
  • Print
  • email
  • Add to favorites
  • Twitter
  • Facebook
  • Digg
  • StumbleUpon
  • del.icio.us

Leave a Comment

Previous post:

Next post: