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Some scholars suggest that the origins of early Jewish demonology can be traced to two distinctive and often competing mythologies of evil — Adamic and Enochic, one of which was tied to the mishap of Adam and Eve in the Garden of Eden and the other to the fall of angels in the antediluvian period.
Thus, Adamic story traces the source of evil to Satan ’ s transgression and the fall of Adam and Eve in Eden, a trend reflected in the Books of Adam and Eve that explains the reason for Satan ’ s demotion by his refusal to obey God ’ s command to venerate newly created Adam.
In contrast, the early Enochic tradition bases its understanding of the origin of demons on the story of the fallen Watchers led by Azazel.
Scholars believe that these two enigmatic figures-Azazel and Satan exercised formative influence on early Jewish demonology.
While in the beginning of their conceptual journeys Azazel and Satan are posited as representatives of two distinctive and often rival trends tied to the distinctive etiologies of corruption, in later Jewish and Christian demonological lore both antagonists are able to enter each other ’ s respective stories in new conceptual capacities.
In these later traditions Satanael is often depicted as the leader of the fallen angels while his conceptual rival Azazel is portrayed as a seducer of Adam and Eve.
While historical Judaism never " officially " recognized a rigid set of doctrines about demons, many scholars believe that its post-exilic concepts of eschatology, angelology, and demonology were influenced by Zoroastrianism.
Some, however, believe that these concepts were received as part of the Kabbalistic tradition passed down from Adam, Noah, and the Hebrew patriarchs.
See Sefer Yetzirah.

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