Q&A: On the Existence of Satan
On the Existence of Satan
Question
Hello Rabbi,
We often find, especially regarding Rosh Hashanah, the concept of “confusing the Satan” (the shofar on the eve of Rosh Hashanah; the shofar blasts while seated and while standing).
How exactly does this work?
Answer
Hello Eli. This is way above my pay grade by several sizes (although I think it is for others too. I don’t think there is anyone who can really give you an informed answer, and it seems to me that not even the Sages could). Personally, I do not think there is actually a being in reality called Satan; rather, it is some expression for a psychological force within us (the evil inclination, or something of that sort).
Since among the Sages I assume they did think there is a Satan, they probably meant that this really is supposed to “work” in some sense. But if I am right, then there is nothing much to this. If one wants to give it meaning even within the picture I am describing, we would have to resort to homiletic interpretations. Now, the gates of homiletics have not been locked, but homiletics is not my field. As far as I am concerned, this is a halakhic enactment and I practice it, even though one could argue that if from the outset it is based on an error, then the rule that another court is required to repeal it would not apply. Add to that the fact that I am not sure I am right (I only think so), and therefore I do not allow myself to cancel this even for myself.
Discussion on Answer
Menachem Navat, in his book “At Moments You Examine Him,” gives some interpretation of confusing the Satan.
It fits into his whole general approach, which I think is worthwhile to read and think about.
His honor should look in the book Resisei Layla, section 35, by Rabbi Tzadok HaKohen, and in Sefat Emet, collections for Rosh Hashanah; presumably he will find an answer to his questions there.
I just received by email from my former student Niram Yehoshua:
Satan and the Shofar Blasts / Niram Yehoshua
A) On Rosh Hashanah, first they blow the shofar before the Musaf prayer while the congregation is seated, and afterward they blow again during the Amidah prayer and during its repetition.
Why is there a need for the blasts before the prayer? Seemingly they are unnecessary. This is the Talmud’s question (Rosh Hashanah 16a-b): “Why do they sound teki’ah and teru’ah when they are sitting, and sound teki’ah and teru’ah when they are standing?”
And the Talmud answers: “In order to confuse the Satan.”
B) Seemingly this is a very strange answer—what need is there to confuse the Satan? What is this confusion? And who is Satan? The Talmud leaves its words unexplained and clarifies nothing.
C) Rashi suggested an idea: that the confusion is Satan’s bewilderment, so that he will not accuse the community, because when Satan hears that the people of Israel cherish the commandments,
by adding extra blasts for free, his claims against them before the Holy One, blessed be He, will be silenced.
Rashi’s idea is also very “strange.” First, there is a Torah prohibition of “do not add,” so what does cherishing a commandment have to do with adding extra blasts?
Second, Rashi’s view is apparently that the Holy One, blessed be He, sits on His royal throne and Satan stands beside Him accusing the people of Israel.
The moment the people of Israel do this “trick” of early blasts, Satan will “fall off his chair” in light of Israel’s piety, and say: “Wow, I have nothing to say—they’re wonderful!”
Puzzling—does the Holy One, blessed be He, need to take counsel or receive an opinion from another spiritual entity in order to judge?
D) Rashba indeed went in a completely different direction. He explained that Satan is the “evil inclination,” as the Sages said (Bava Batra 16a): “Satan is the evil inclination; he is the Angel of Death.”
The sounding of the shofar is meant to bring a person to trembling, in order to break his heart and his pride, and then the evil inclination becomes completely confused. When the evil inclination is subdued, that is a good time to pray the Musaf of Rosh Hashanah.
E) Whereas Rashi’s explanation of “confusing the Satan” is mystical, Rashba’s explanation is rational-psychological. According to Rashi the result is heavenly: because of the blasts, Satan will not be able to accuse us. According to Rashba, the result is earthly: our heart is meant to be subdued through hearing the shofar and to prepare us for the Musaf prayer and for the main blasts.
F) What did Maimonides think about “confusing the Satan”? Indeed, not surprisingly, Maimonides does not mention Satan at all regarding the blasts. He only notes that they blow before Musaf and during Musaf (Maimonides, Laws of Shofar and Sukkah 3:10). However, in the Laws of Repentance (3:4), Maimonides relates to the sounding of the shofar formally as a commandment with no explicit reason and calls it “a decree of Scripture.” At the same time, he notes that the blast hints at awakening from the vanities of time and calls for repentance. If so, it seems that his approach fits with Rashba’s view.
G) The explanation that is more useful for us as human beings is the earthly one. The shofar should serve for us as a wake-up call to improve our deeds and break the degenerating routine.
What is done in heaven (if anything is done…) need not concern us, as it says in the portion of Nitzavim that we recently read: “The hidden things belong to the Lord our God, but the revealed things are for us and for our children forever, to do all the words of this Torah” (29:28).
A good and sweet year,
Niram
5 months ago