Interloper wrote:Demons were part of the oral folklore of Semitic peoples including the Jews, but AFAIK (Omar likely knows for certain) there is no such reference in the scriptures/Tanakh. Over time, wrestling with a divine being, whether literally or figuratively, might have switched over to something more universally experienced (since, in the written record, only Jacob had the hands-on experience
), namely, demons.
[old jewish man voice]So now I'm a scholar? meh....I should be so lucky...[/old jewish man voice]
It's not like I even know what a yeshivah looks like. I just like to read is all. I just did a little googling around because while I don't remember ever seeing any demon references in the Torah, I can't speak to the Talmud or even the Zohar which I have only read a tiny bit of. The Tanya (
http://en.wikipedia.org/wiki/Tanya ) certainly expresses nearly the same metaphor. I haven't read demon references but it says that God placed "the good impulse" and "the evil impulse" in us and they both wage ware on the city that is our heart. The evil impulse is said to be strong but never so strong that it can not be beaten. The greater the impulse to do evil, the greater the merit in overcoming it.
Considering that the Hassids are known today for their incredible scholarship and extreme orthodoxy, it's kind of ironic that Hassidisim was originally a populist movement with the central message being that passionate love of god and desire to be a good man was more important that scholarly knowledge and ability to carry out the letter of the law. They carried a message that one who had to fight to do right was bringing more heavenly glory into the world than for whom it came naturally. This is, incidentally, why man was placed above the angels in the hierarchy of creation and, according to some traditions, why Satan fell, he refused to bow down to man.
I found a couple of demon references online in the Talmud and supposedly in the Zohar but they do seem more implied than literal. Even Satan is considered to be an angel not a "demon" and his name is not a name at all but a title. In Jewish translations he is called "The Adversary". In the original Hebrew just as "Adam" is actually "The Adam", "Satan" also gets the definite article and is called "The Satan" indicating that he has a specific role. In that sense, I would say that the idea of inner demons has
some biblical precedence. It's just not spelled out. It's there by implication like in the Jacob and the angel story.
At the end of the day, my opinion is that a demon is just a certain category of angel.