Second Book of Enoch, also called the Slavonic Book of Enoch, contains references to a Watcher called Satanael. It is a pseudepigraphic text of an uncertain date and unknown authorship. The text describes Satanael as being the prince of the Grigori who was cast out of heaven and an evil spirit who knew the difference between what was "righteous" and "sinful". In the Book of Wisdom, the devil is taken to be the being who brought death into the world, but originally the culprit was recognized as Cain. The name Samael, which is used in reference to one of the fallen angels, later became a common name for Satan in Jewish Midrash and Kabbalah. Judaism Most Jews do not believe in the existence of a supernatural omnimalevolent figure. Traditionalists and philosophers in medieval Judaism adhered to rational theology, rejecting any belief in rebel or fallen angels, and viewing evil as abstract. The rabbis usually interpreted the word satan lacking the article ha- as it is used in the Tanakh as referring strictly to human adversaries. Nonetheless, the word satan has occasionally been metaphorically applied to evil influences, such as the Jewish exegesis of the yetzer hara ("evil inclination") mentioned in Genesis 6:5. The Talmudic image of Satan is contradictory. While Satan's identification with the abstract yetzer hara remains uniform over the sages' teachings, he is generally identified as an entity with divine agency. For instance, the sages considered Satan to be an angel of death that would later be called Samael, since God's prohibition on Satan killing Job implied he was even capable of doing so, yet despite this syncretization with a known heavenly body, Satan is identified as the yetzer hara in the very same passage. Satan's status as a 'physical' entity is strengthened by numerous other rabbinical anecdotes: one tale describes two separate incidents where Satan appeared as a woman in order to tempt Rabbi Meir and Rabbi Akiva into sin. Another passage describes Satan taking the form of an ill-mannered, diseased beggar in order to tempt the sage Peleimu into breaking the mitzvah of hospitality. Rabbinical scholarship on the Book of Job generally follows the Talmud and Maimonides in identifying "the satan" from the prologue as a metaphor for the yetzer hara and not an actual entity. Satan is rarely mentioned in Tannaitic literature, but is found in Babylonian aggadah. According to a narration, the sound of