Judaism has no devil, and the closest thing to one works for the same employer. In Job, the satan appears among the divine beings on a set day, is questioned, and can do nothing without explicit permission — a prosecutor with no independent power. In Zechariah he accuses the high priest and is rebuked. The Talmud goes further and identifies him with the evil inclination and with the angel of death, collapsing three things into one function: the thing that tempts, the thing that accuses, and the thing that ends you. Second Temple literature had a much more dualistic picture, and rabbinic Judaism pointedly did not keep it, though Jewish folk practice remained full of demons, amulets and protective formulas. The theological cost is that evil has no separate address: Isaiah has God creating both peace and evil, and the tradition has never found a comfortable way around that verse, which is why the morning liturgy quietly changes the wording.