(ו) עֲשָׂרָה דְבָרִים נִבְרְאוּ בְּעֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת, וְאֵלּוּ הֵן, פִּי הָאָרֶץ, וּפִי הַבְּאֵר, וּפִי הָאָתוֹן, וְהַקֶּשֶׁת, וְהַמָּן, וְהַמַּטֶּה, וְהַשָּׁמִיר, וְהַכְּתָב, וְהַמִּכְתָּב, וְהַלּוּחוֹת. וְיֵשׁ אוֹמְרִים, אַף הַמַּזִּיקִין, וּקְבוּרָתוֹ שֶׁל משֶׁה, וְאֵילוֹ שֶׁל אַבְרָהָם אָבִינוּ. וְיֵשׁ אוֹמְרִים, אַף צְבָת בִּצְבָת עֲשׂוּיָה:
(6) Ten things were created on the eve of the Sabbath at twilight, and these are they: [1] the mouth of the earth, [2] the mouth of the well, [3] the mouth of the donkey, [4] the rainbow, [5] the manna, [6] the staff [of Moses], [7] the shamir, [8] the letters, [9] the writing, [10] and the tablets. And some say: also the demons, the grave of Moses, and the ram of Abraham, our father. And some say: and also tongs, made with tongs.
וְאָמַר רַבִּי יִצְחָק: כׇּל הַקּוֹרֵא קְרִיאַת שְׁמַע עַל מִטָּתוֹ — מַזִּיקִין בְּדֵילִין הֵימֶנּוּ. שֶׁנֶּאֱמַר: ״וּבְנֵי רֶשֶׁף יַגְבִּיהוּ עוּף״, וְאֵין ״עוּף״ אֶלָּא תּוֹרָה, שֶׁנֶּאֱמַר: ״הֲתָעִיף עֵינֶיךָ בּוֹ וְאֵינֶנּוּ״. וְאֵין ״רֶשֶׁף״ אֶלָּא מַזִּיקִין, שֶׁנֶּאֱמַר: ״מְזֵי רָעָב וּלְחֻמֵי רֶשֶׁף וְקֶטֶב מְרִירִי״.
And Rabbi Yitzḥak said: Anyone who recites Shema upon his bed, demons stay away from him. This is alluded to, as it is stated: “But man is born into trouble, and the sparks [reshef ] fly [uf ] upward” (Job 5:7). The verse is explained: The word fly [uf ] means nothing other than Torah, as Torah is difficult to grasp and easy to lose, like something that floats away, as it is stated: “Will you set your eyes upon it? It is gone; for riches certainly make themselves wings, like an eagle that flies into the heavens” (Proverbs 23:5). The word “sparks” means nothing other than demons, as it is stated: “Wasting of hunger, and the devouring of the sparks [reshef] and bitter destruction [ketev meriri], and the teeth of beasts I will send upon them, with the venom of crawling things of the dust” (Deuteronomy 32:24). Here we see reshef listed along with ketev meriri, both of which are understood by the Sages to be names of demons.
תַּנְיָא, אַבָּא בִּנְיָמִין אוֹמֵר: אִלְמָלֵי נִתְּנָה רְשׁוּת לָעַיִן לִרְאוֹת — אֵין כׇּל בְּרִיָּה יְכוֹלָה לַעֲמוֹד מִפְּנֵי הַמַּזִּיקִין. אָמַר אַבָּיֵי: אִינְהוּ נְפִישִׁי מִינַּן, וְקָיְימִי עֲלַן כִּי כִּסְלָא לְאוּגְיָא. אָמַר רַב הוּנָא: כֹּל חַד וְחַד מִינַּן, אַלְפָא מִשְּׂמָאלֵיהּ וּרְבַבְתָּא מִיַּמִּינֵיהּ. אָמַר רָבָא: הַאי דּוּחְקָא דְּהָוֵי בְּכַלָּה — מִנַּיְיהוּ הָוֵי. הָנֵי בִּרְכֵי דְּשָׁלְהִי — מִנַּיְיהוּ. הָנֵי מָאנֵי דְרַבָּנַן דְּבָלוּ — מֵחוּפְיָא דִידְהוּ. הָנֵי כַּרְעֵי דְּמִנַּקְפָן — מִנַּיְיהוּ. הַאי מַאן דְּבָעֵי לְמִידַּע לְהוּ לַיְיתֵי קִיטְמָא נְהִילָא, וְנַהְדַּר אַפּוּרְיֵיהּ, וּבְצַפְרָא חָזֵי כִּי כַּרְעֵי דְתַרְנְגוֹלָא. הַאי מַאן דְּבָעֵי לְמֶחֱזִינְהוּ, לַיְתֵי שִׁלְיְיתָא דְּשׁוּנָּרְתָּא אוּכַּמְתָּא בַּת אוּכַּמְתָּא בּוּכְרְתָא בַּת בּוּכְרְתָא, וְלִיקְלְיֵהּ בְּנוּרָא, וְלִשְׁחֲקֵיהּ, וְלִימְלֵי עֵינֵיהּ מִנֵּיהּ, וְחָזֵי לְהוּ. וְלִשְׁדְּיֵיהּ בְּגוּבְתָּא דְפַרְזְלָא, וְלַחְתְּמֵיהּ בְּגוּשְׁפַּנְקָא דְפַרְזְלָא, דִּילְמָא גָּנְבִי מִנֵּיהּ, וְלַחְתּוֹם פּוּמֵּיהּ, כִּי הֵיכִי דְּלָא לִיתַּזַּק. רַב בִּיבִי בַּר אַבָּיֵי עֲבַד הָכִי, חֲזָא וְאִתַּזַּק, בְּעוֹ רַבָּנַן רַחֲמֵי עֲלֵיהּ, וְאִתַּסִּי.
In another baraita it was taught that Abba Binyamin says: If the eye was given permission to see, no creature would be able to withstand the abundance and ubiquity of the demons and continue to live unaffected by them. Similarly, Abaye said: They are more numerous than we are and they stand over us like mounds of earth surrounding a pit. Rav Huna said: Each and every one of us has a thousand demons to his left and ten thousand to his right. God protects man from these demons, as it says in the verse: “A thousand may fall at your side, and ten thousand at your right hand; they will not approach you” (Psalms 91:7). Summarizing the effects of the demons, Rava said:
The crowding at the kalla, the gatherings for Torah study during Elul and Adar, is from the demons;
those knees that are fatigued even though one did not exert himself is from the demons;
those clothes of the Sages that wear out, despite the fact that they do not engage in physical labor, is from friction with the demons;
those feet that are in pain is from the demons. One who seeks to know that the demons exist should place fine ashes around his bed, and in the morning the demons’ footprints appear like chickens’ footprints, in the ash. One who seeks to see them should take the afterbirth of a firstborn female black cat, born to a firstborn female black cat, burn it in the fire, grind it and place it in his eyes, and he will see them. He must then place the ashes in an iron tube sealed with an iron seal [gushpanka] lest the demons steal it from him, and then seal the opening so he will not be harmed. Rav Beivai bar Abaye performed this procedure, saw the demons, and was harmed. The Sages prayed for mercy on his behalf and he was healed.
The crowding at the kalla, the gatherings for Torah study during Elul and Adar, is from the demons;
those knees that are fatigued even though one did not exert himself is from the demons;
those clothes of the Sages that wear out, despite the fact that they do not engage in physical labor, is from friction with the demons;
those feet that are in pain is from the demons. One who seeks to know that the demons exist should place fine ashes around his bed, and in the morning the demons’ footprints appear like chickens’ footprints, in the ash. One who seeks to see them should take the afterbirth of a firstborn female black cat, born to a firstborn female black cat, burn it in the fire, grind it and place it in his eyes, and he will see them. He must then place the ashes in an iron tube sealed with an iron seal [gushpanka] lest the demons steal it from him, and then seal the opening so he will not be harmed. Rav Beivai bar Abaye performed this procedure, saw the demons, and was harmed. The Sages prayed for mercy on his behalf and he was healed.
וְאָמַר רַבִּי יִרְמְיָה בֶּן אֶלְעָזָר: כָּל אוֹתָן הַשָּׁנִים שֶׁהָיָה אָדָם הָרִאשׁוֹן בְּנִידּוּי, הוֹלִיד רוּחִין וְשֵׁידִין וְלִילִין, שֶׁנֶּאֱמַר: ״וַיְחִי אָדָם שְׁלֹשִׁים וּמְאַת שָׁנָה וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ״, מִכְּלָל דְּעַד הָאִידָּנָא לָאו כְּצַלְמוֹ אוֹלֵיד. מֵיתִיבִי, הָיָה רַבִּי מֵאִיר אוֹמֵר: אָדָם הָרִאשׁוֹן חָסִיד גָּדוֹל הָיָה, כֵּיוָן שֶׁרָאָה שֶׁנִּקְנְסָה מִיתָה עַל יָדוֹ, יָשַׁב בְּתַעֲנִית מֵאָה שְׁלֹשִׁים שָׁנָה, וּפֵירַשׁ מִן הָאִשָּׁה מֵאָה שְׁלֹשִׁים שָׁנָה, וְהֶעֱלָה זִרְזֵי תְּאֵנִים עַל בְּשָׂרוֹ מֵאָה שְׁלֹשִׁים שָׁנָה. כִּי קָאָמְרִינַן הָהוּא, בְּשִׁכְבַת זֶרַע דַּחֲזָא לְאוּנְסֵיהּ.
Having cited an aggadic statement of Rabbi Yirmeya ben Elazar, the Gemara cites other statements of his: Rabbi Yirmeya ben Elazar said: All those years during which Adam was ostracized for the sin involving the Tree of Knowledge, he bore spirits, demons, and female demons, as it is stated: “And Adam lived a hundred and thirty years, and begot a son in his own likeness, after his image, and called his name Seth” (Genesis 5:3). By inference, until now, the age of one hundred thirty, he did not bear after his image, but rather bore other creatures. The Gemara raises an objection from a baraita: Rabbi Meir would say: Adam the first man was very pious. When he saw that death was imposed as a punishment because of him, he observed a fast for a hundred thirty years, and he separated from his wife for a hundred thirty years, and wore belts [zarzei] of fig leaves on his body as his only garment for a hundred thirty years. If so, how did he father demons into the world? The Gemara answers: When Rabbi Yirmeya made his statement, he meant that those destructive creatures were formed from the semen that Adam accidentally emitted, which brought the destructive creatures into being.
תָּנוּ רַבָּנַן: עֲשָׂרָה דְּבָרִים נִבְרְאוּ בְּעֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת, וְאֵלּוּ הֵן: בְּאֵר, וּמָן, וְקֶשֶׁת, הַכְּתָב, וְהַמַּכְתֵּב, וְהַלּוּחוֹת, קִבְרוֹ שֶׁל מֹשֶׁה, וּמְעָרָה שֶׁעָמַד בָּהּ מֹשֶׁה וְאֵלִיָּהוּ, פְּתִיחַת פִּי הָאָתוֹן, וּפְתִיחַת פִּי הָאָרֶץ לִבְלוֹעַ אֶת הָרְשָׁעִים. וְיֵשׁ אוֹמְרִים: אַף מַקְלוֹ שֶׁל אַהֲרֹן שְׁקֵדֶיהָ וּפְרָחֶיהָ, וְיֵשׁ אוֹמְרִים: אַף הַמַּזִּיקִין, וְיֵשׁ אוֹמְרִים: אַף בִּגְדּוֹ שֶׁל אָדָם הָרִאשׁוֹן.
The Sages taught: Ten phenomena were created on Shabbat eve during twilight, and they were: Miriam’s well, and manna, and the rainbow, writing, and the writing instrument, and the tablets, the grave of Moses, and the cave in which Moses and Elijah stood, the opening of the mouth of Balaam’s donkey, and the opening of the mouth of the earth to swallow the wicked in the time of Korah. And some say that even Aaron’s staff was created then with its almonds and its blossoms. Some say that even the demons were created at this time. And some say that even the garment of Adam, the first man, was created at this time, as it is stated: “And God made for Adam and his wife garments of skins and clothed them” (Genesis 3:21).
אָמַר רַב נַחְמָן, אָמַר קְרָא: ״לֵיל שִׁמּוּרִים״ — לַיִל הַמְשׁוּמָּר וּבָא מִן הַמַּזִּיקִין.
Rav Naḥman said that the verse said: “It was a night of watching to the Lord” (Exodus 12:42), which indicates that Passover night is a night that remains guarded from demons and harmful spirits of all kinds. Therefore, there is no cause for concern about this form of danger on this particular night.
הָנֵי תְּרֵי נְשֵׁי דְּיָתְבָן בְּפָרָשַׁת דְּרָכִים, חֲדָא בְּהַאי גִּיסָא דִּשְׁבִילָא, וַחֲדָא בְּאִידַּךְ גִּיסָא, וּמְכַוְּונָן אַפַּיְיהוּ לַהֲדָדֵי — וַדַּאי בִּכְשָׁפִים עֲסִיקָן. מַאי תַּקַּנְתֵּיהּ? אִי אִיכָּא דִּירְכָּא אַחֲרִינָא — לֵיזִיל בַּהּ. וְאִי לֵיכָּא דִּירְכָּא אַחֲרִינָא, אִי אִיכָּא אִינִישׁ אַחֲרִינָא בַּהֲדֵיהּ — נִינְקְטוֹ לִידַיְיהוּ בַּהֲדֵי הֲדָדֵי וְנִיחַלְּפוּ. וְאִי לֵיכָּא אִינִישׁ אַחֲרִינָא, נֵימָא הָכִי: ״אָגְרַת אָזְלַת אָסְיָא בְּלוּסְיָא, מִתְקַטְלָא בְּחֵיק קָבָל״.
The Gemara further states: These two women, who are sitting at a crossroads, one on this side of the road and the other on the other side, and they are facing each other, they are certainly engaging in witchcraft. What is the remedy for one who walks by? If there is another route, he should go by it. And if there is no other route, if there is another person with him, they should hold hands and switch places. And if there is no other person with him, he should say as follows: Iggeret, Azlat, Asiya, Belusiya are killed by arrows. These are names of demons invoked by witches.
קֶטֶב מְרִירִי — תְּרֵי קִטְבֵי הָווּ. חַד מִקַּמֵּי טִיהֲרָא, וְחַד מִבָּתַר טִיהֲרָא. דְּמִקַּמֵּי טִיהֲרָא — ״קֶטֶב מְרִירִי״ שְׁמוֹ, וּמִיחֲזֵי בֵּי כַדָּא דְּכַמְכָּא וְהָדַר בֵּיהּ בַּחְשָׁא. דְּבָתַר טִיהֲרָא — ״קֶטֶב יָשׁוּד צׇהֳרָיִם״ שְׁמוֹ, וּמִיחֲזֵי בֵּי קַרְנָא דְּעִיזָּא, וְהָדַר בֵּיהּ כְּנָפְיָא. אַבָּיֵי הֲוָה שָׁקֵיל וְאָזֵיל, וְאָזֵיל רַב פָּפָּא מִיַּמִּינֵיהּ וְרַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ מִשְּׂמָאלֵיהּ. חַזְיֵיהּ לְהָהוּא קֶטֶב מְרִירִי דְּקָא אָתֵי לְאַפֵּיהּ דִּשְׂמָאלֵיהּ. אַהְדְּרֵא לְרַב פָּפָּא לִשְׂמָאלֵיהּ, וּלְרַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ לְיַמִּינֵיהּ. אֲמַר לֵיהּ רַב פָּפָּא: אֲנָא מַאי שְׁנָא דְּלָא חָשֵׁשׁ לִי? אֲמַר לֵיהּ: אַתְּ שַׁעְתָּא קָיְימָא לָךְ. מֵחַד בְּתַמּוּז עַד שִׁיתְּסַר בֵּיהּ — וַדַּאי שְׁכִיחִי. מִכָּאן וְאֵילָךְ — סָפֵק שְׁכִיחִי, סָפֵק לָא שְׁכִיחִי. וּמִשְׁתַּכְחִי בְּטוּלֵּי דְּחַצְבָּא דְּלָא חֲצַב גַּרְמִידָא, וּבְטוּלֵּי דְּצַפְרָא וּפַנְיָא דְּלָא הָוֵי גַּרְמִידָא, וְעִיקָּר בְּטוּלֵּי דְּבֵית הַכִּסֵּא.
The Gemara discusses the ketev meriri, a demon mentioned in the Torah (Deuteronomy 32:24). There are two types of ketev demons, one that comes before noon in the morning and the other one comes in the afternoon. The one that comes before noon is called ketev meriri, and it appears in a jug of kutaḥ, a Babylonian spice, and continuously revolves around inside it. The ketev in the afternoon is called ketev yashud tzaharayim (Psalms 91:6), and it appears inside the horn of a goat and revolves around inside it like a sifter. The Gemara relates: Abaye was coming and walking along the street. And Rav Pappa was walking on his right and Rav Huna, son of Rav Yehoshua, was on his left. Abaye saw a certain ketev meriri coming on his left side and he switched Rav Pappa to his left and Rav Huna, son of Rav Yehoshua, to his right. Rav Pappa said to Abaye: And I, what is different that you were not concerned about any possible harm to me? Abaye said to him: The time is in your favor. You are wealthy and fortunate, and therefore I believe that you will most likely not be harmed by the demon. The Gemara comments: From the first of Tammuz to the sixteenth of that month, these demons are certainly found. From here onward it is uncertain whether they are found or whether they are not found. And they can be found in the shadow of a sea squill that has not grown a cubit, and in the shadow of objects in the morning and evening when their length is less than a cubit. And they are mostly found in the shadow of a privy.
תַּנְיָא כְּווֹתֵיהּ דְּרַבִּי שֵׁילָא: הַיּוֹצֵא לַדֶּרֶךְ קוֹדֶם קְרִיאַת הַגֶּבֶר — דָּמוֹ בְּרֹאשׁוֹ. רַבִּי יֹאשִׁיָּה אוֹמֵר: עַד שֶׁיִּשְׁנֶה, וְיֵשׁ אוֹמְרִים: עַד שֶׁיְּשַׁלֵּשׁ. וּבְאֵיזֶה תַּרְנְגוֹל אָמְרוּ — בְּתַרְנְגוֹל בֵּינוֹנִי.
A baraita was taught in accordance with the opinion of Rabbi Sheila: With regard to one who sets out on the path at night before keriat hagever and is killed by demons, his blood is on his own head, i.e., he is at fault. Rabbi Yoshiya says: The prohibition of traveling at night is in effect until the rooster crows twice. And some say: Until he crows three times. And with regard to what rooster did these Sages state this advisory? It is with regard to a rooster of medium size. Clearly, this baraita understands keriat hagever as the crow of the rooster.
תָּנוּ רַבָּנַן שִׁשָּׁה דְּבָרִים נֶאֶמְרוּ בַּשֵּׁדִים שְׁלֹשָׁה כְּמַלְאֲכֵי הַשָּׁרֵת וּשְׁלֹשָׁה כִּבְנֵי אָדָם שְׁלֹשָׁה כְּמַלְאֲכֵי הַשָּׁרֵת יֵשׁ לָהֶם כְּנָפַיִם כְּמַלְאֲכֵי הַשָּׁרֵת וְטָסִין מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ כְּמַלְאֲכֵי הַשָּׁרֵת וְיוֹדְעִין מַה שֶּׁעָתִיד לִהְיוֹת כְּמַלְאֲכֵי הַשָּׁרֵת יוֹדְעִין סָלְקָא דַּעְתָּךְ אֶלָּא שׁוֹמְעִין מֵאֲחוֹרֵי הַפַּרְגּוֹד כְּמַלְאֲכֵי הַשָּׁרֵת וּשְׁלֹשָׁה כִּבְנֵי אָדָם אוֹכְלִין וְשׁוֹתִין כִּבְנֵי אָדָם פָּרִין וְרָבִין כִּבְנֵי אָדָם וּמֵתִים כִּבְנֵי אָדָם
§ The Gemara returns to discussing the heavenly beings. The Sages taught: Six statements were said with regard to demons: In three ways they are like ministering angels, and in three ways they are like humans. The baraita specifies: In three ways they are like ministering angels: They have wings like ministering angels; and they fly from one end of the world to the other like ministering angels; and they know what will be in the future like ministering angels. The Gemara is puzzled by this last statement: Should it enter your mind that they know this? Not even the angels are privy to the future. Rather, they hear from behind the curtain when God reveals something of the future, like ministering angels. And in three ways they are similar to humans: They eat and drink like humans; they multiply like humans; and they die like humans.
וְהָלְכוּ וְלֹא מָצְאוּ וְדִלְמָא שֵׁד הֲוָה אָמַר רַב יְהוּדָה אָמַר רַב שֶׁרָאוּ לוֹ דְּמוּת אָדָם אִינְהוּ נָמֵי דָּמוּ דַּחֲזוֹ לֵיהּ בָּבוּאָה וְאִינְהוּ נָמֵי אִית לְהוּ בָּבוּאָה דַּחֲזוֹ לֵיהּ בָּבוּאָה דְבָבוּאָה וְדִלְמָא לְדִידְהוּ אִית לְהוּ בָּבוּאָה דְבָבוּאָה אָמַר רַבִּי חֲנִינָא אָמַר לִי יוֹנָתָן שֵׁידָא בָּבוּאָה אִית לְהוּ בָּבוּאָה דְבָבוּאָה לֵית לְהוּ
With regard to the incident where they heard a disembodied voice but went and found no person there, which is mentioned in the mishna, the Gemara asks: Perhaps it was a demon. Rav Yehuda said that Rav said: They saw that he had the form of a person, so they knew it was not a demon. The Gemara asks: They, i.e., demons, also appear similar to people. The Gemara answers: They saw that he had a shadow. The Gemara asks: But they also have a shadow. The Gemara answers: It was a case where they saw that he had a shadow of a shadow. The Gemara asks: But perhaps they also have a shadow of a shadow? Rabbi Ḥanina said: Yonatan the demon expert said to me: They have a shadow, but they do not have a shadow of a shadow.
עָשִׂיתִי לִי שָׁרִים וְשָׁרוֹת וְתַעֲנוּגוֹת בְּנֵי הָאָדָם שִׁדָּה וְשִׁדּוֹת שָׁרִים וְשָׁרוֹת אֵלּוּ מִינֵי זֶמֶר וְתַעֲנוּגוֹת בְּנֵי הָאָדָם אֵלּוּ בְּרֵיכוֹת וּמֶרְחֲצָאוֹת שִׁדָּה וְשִׁדּוֹת הָכָא תַּרְגִּימוּ שֵׁידָה וְשֵׁידְתִין בְּמַעְרְבָא אָמְרִי שִׁידְּתָא אָמַר רַבִּי יוֹחָנָן שְׁלֹשׁ מֵאוֹת מִינֵי שֵׁדִים הָיוּ בְּשִׁיחִין וְשֵׁידָה עַצְמָהּ אֵינִי יוֹדֵעַ מָה הִיא אָמַר מָר הָכָא תַּרְגִּימוּ שֵׁידָא וְשֵׁידְתִין שֵׁידָה וְשֵׁידְתִין לְמַאי אִיבְּעִי לֵיהּ דִּכְתִיב וְהַבַּיִת בְּהִבָּנוֹתוֹ אֶבֶן שְׁלֵמָה מַסָּע נִבְנָה וְגוֹ׳ אָמַר לְהוּ לְרַבָּנַן הֵיכִי אֶעֱבֵיד אֲמַרוּ לֵיהּ אִיכָּא שָׁמִירָא דְּאַיְיתִי מֹשֶׁה לְאַבְנֵי אֵפוֹד אֲמַר לְהוּ הֵיכָא אִישְׁתְּכַח אֲמַרוּ לֵיהּ אַיְיתִי שֵׁידָה וְשֵׁידְתִין כַּבְשִׁינְהוּ אַהֲדָדֵי אֶפְשָׁר דְּיָדְעִי וּמְגַלּוּ לָךְ אַיְיתִי שֵׁידָה וְשֵׁידְתִין כַּבְשִׁינְהוּ אַהֲדָדֵי אָמְרִי אֲנַן לָא יָדְעִינַן דִּילְמָא אַשְׁמְדַאי מַלְכָּא דְשֵׁידֵי יָדַע אֲמַר לְהוּ הֵיכָא אִיתֵיהּ אָמְרִי לֵיהּ אִיתֵיהּ בְּטוּרָא פְּלָן כַּרְיָא לֵיהּ בֵּירָא וּמַלְיָא לֵיהּ מַיָּא וּמִיכַּסְּיָא בְּטִינָּרָא וַחֲתִימָה בְּגוּשְׁפַּנְקֵיהּ וְכֹל יוֹמָא סָלֵיק לִרְקִיעָא וְגָמַר מְתִיבְתָּא דִרְקִיעָא וְנָחֵית לְאַרְעָא וְגָמַר מְתִיבְתָּא דְאַרְעָא וְאָתֵי סָיֵיר לֵיהּ לְגוּשְׁפַּנְקֵיהּ וּמְגַלֵּי לֵיהּ וְשָׁתֵי וּמְכַסֵּי לֵיהּ וְחָתֵים לֵיהּ וְאָזֵיל שַׁדְּרֵיהּ לִבְנָיָהוּ בֶּן יְהוֹיָדָע יְהַב לֵיהּ שׁוּשִׁילְתָּא דַּחֲקִיק עֲלַהּ שֵׁם וְעִזְקְתָא דַּחֲקִיק עֲלַהּ שֵׁם וּגְבָבֵי דְעַמְרָא וְזִיקֵי דְחַמְרָא אֲזַל כְּרָא בֵּירָא מִתַּתַּאי וּשְׁפִינְהוּ לְמַיָּא וְסַתְמִינְהוּ בִּגְבָבֵי דְעַמְרָא וּכְרָא בֵּירָא מֵעִילַּאי (וְשַׁפְכִינְהוּ) [וְשַׁפְכֵיהּ] לְחַמְרָא וְטַמִּינְהוּ סְלֵיק יְתֵיב בְּאִילָנָא כִּי אֲתָא סַיְירֵיהּ לְגוּשְׁפַּנְקָא גַּלְּיֵיהּ אַשְׁכְּחֵיהּ חַמְרָא אֲמַר כְּתִיב לֵץ הַיַּיִן הוֹמֶה שֵׁכָר וְכׇל שׁוֹגֶה בּוֹ לֹא יֶחְכָּם וּכְתִיב זְנוּת וְיַיִן וְתִירוֹשׁ יִקַּח לֵב לָא אִישְׁתִּי כִּי צָחֵי לָא סַגִּיא לֵיהּ אִישְׁתִּי רְוָא וּגְנָא נְחֵית אֲתָא שְׁדָא בֵּיהּ שׁוּשִׁילְתָּא סְתָמֵיהּ כִּי אִתְּעַר הֲוָה קָא מִיפַּרְזַל אֲמַר לֵיהּ שְׁמָא דְמָרָךְ עֲלָךְ שְׁמָא דְּמָרָךְ עֲלָךְ כִּי נָקֵיט לֵיהּ וְאָתֵי מְטָא דִּיקְלָא חַף בֵּיהּ שַׁדְיֵיהּ מְטָא לְבֵיתָא שַׁדְיֵיהּ מְטָא גַּבֵּי כּוּבָּא דְּהָהִיא אַרְמַלְתָּא נְפַקָא אִיחַנַּנָא לֵיהּ כְּפָא לְקוֹמְתֵיהּ מִינֵּיהּ אִיתְּבַר בֵּיהּ גַּרְמָא אֲמַר הַיְינוּ דִּכְתִיב וְלָשׁוֹן רַכָּה תִּשְׁבׇּר גָּרֶם חֲזָא סַמְיָא דַּהֲוָה קָא טָעֵי בְּאוֹרְחָא אַסְּקֵיהּ לְאוֹרְחֵיהּ חֲזָא רַוְיָא דַּהֲוָה קָא טָעֵי בְּאוֹרְחָא אַסְּקֵיהּ לְאוֹרְחֵיהּ חֲזָא חֶדְוְותָא דַּהֲווֹ קָמְחַדִּי לַהּ בְּכָה שַׁמְעֵיהּ לְהָהוּא גַּבְרָא דַּהֲוָה קָאָמַר לְאוּשְׁכָּפָא עָבֵיד לִי מְסָאנֵי לְשַׁב שְׁנֵי אַחֵיךְ חֲזָא הָהוּא קַסָּמָא דַּהֲוָה קָסֵים אַחֵיךְ כִּי מְטָא לְהָתָם לָא עַיְּילוּהּ לְגַבֵּיהּ דִּשְׁלֹמֹה עַד תְּלָתָא יוֹמֵי יוֹמָא קַמָּא אֲמַר לְהוּ אַמַּאי לָא קָא בָעֵי לִי מַלְכָּא לְגַבֵּיהּ אֲמַרוּ לֵיהּ אַנְסֵיהּ מִישְׁתְּיָא שְׁקַל לְבֵינְתָּא אוֹתֵיב אַחֲבִרְתַּהּ אֲתוֹ אֲמַרוּ לֵיהּ לִשְׁלֹמֹה אָמַר לְהוּ הָכִי אָמַר לְכוּ הֲדוּר אַשְׁקְיוּהּ לִמְחַר אֲמַר לְהוּ וְאַמַּאי לָא קָא בָּעֵי לִי מַלְכָּא לְגַבֵּיהּ אֲמַרוּ לֵיהּ אַנְסֵיהּ מֵיכְלָא שְׁקַל לְבֵינְתָּא מֵחֲבִרְתַּהּ אוֹתְבַהּ אַאַרְעָא אֲתוֹ אֲמַרוּ לֵיהּ לִשְׁלֹמֹה אֲמַר לְהוּ הָכִי אָמַר לְכוּ נְגִידוּ מִינֵּיהּ מֵיכְלֵיהּ לְסוֹף תְּלָתָא יוֹמֵי עֲיַיל לְקַמֵּיהּ שְׁקַל קַנְיָא וּמְשַׁח אַרְבְּעָה גַּרְמִידֵי וּשְׁדָא קַמֵּיהּ אֲמַר לֵיהּ מִכְּדִי כִּי מָיֵית הָהוּא גַּבְרָא לֵית לֵיהּ בְּהָדֵין עָלְמָא אֶלָּא אַרְבָּעָה גַּרְמִידֵי הַשְׁתָּא כְּבַשְׁתֵּיהּ לְכוּלֵּי עָלְמָא וְלָא שְׂבַעְתְּ עַד דִּכְבַשְׁתְּ נָמֵי לְדִידִי אֲמַר לֵיהּ לָא קָא בָעֵינָא מִינָּךְ מִידֵּי בָּעֵינָא דְּאֶיבְנְיֵיהּ לְבֵית הַמִּקְדָּשׁ וְקָא מִיבְּעֵי לִי שָׁמִירָא אֲמַר לֵיהּ לְדִידִי לָא מְסִיר לִי לְשָׂרָא דְיַמָּא מָסֵיר לֵיהּ וְלָא יָהֵיב לֵיהּ אֶלָּא לְתַרְנְגוֹלָא בָּרָא דִּמְהֵימַן לֵיהּ אַשְּׁבוּעֲתֵיהּ וּמַאי עָבֵד בֵּיהּ מַמְטֵי לֵיהּ לְטוּרֵי דְּלֵית בְּהוּ יִשּׁוּב וּמַנַּח לֵהּ אַשִּׁינָּא דְטוּרָא וּפָקַע טוּרָא וּמְנַקֵּיט מַיְיתִי בִּיזְרָנֵי מֵאִילָנֵי וְשָׁדֵי הָתָם וְהָוֵי יִשּׁוּב וְהַיְינוּ דִּמְתַרְגְּמִינַן נַגָּר טוּרָא בְּדַקוּ קִינָּא דְּתַרְנְגוֹלָא בָּרָא דְּאִית לֵיהּ בְּנֵי וְחַפְּיוּהּ לְקִינֵּיהּ זוּגִּיתָא חִיוָּרְתִּי כִּי אֲתָא בָּעֵי לְמֵיעַל וְלָא מָצֵי אֲזַל אַיְיתִי שָׁמִירָא וְאוֹתְבֵיהּ עִלָּוֵיהּ רְמָא בֵּיהּ קָלָא שַׁדְיֵיהּ שַׁקְלֵיהּ אֲזַל חֲנַק נַפְשֵׁיהּ אַשְּׁבוּעֲתֵיהּ אֲמַר לֵיהּ בְּנָיָהוּ מַאי טַעְמָא כִּי חֲזִיתֵיהּ לְהָהוּא סַמְיָא דַּהֲוָה קָא טָעֵי בְּאוֹרְחָא אַסֵּיקְתֵּיהּ לְאוֹרְחֵיהּ אֲמַר לֵיהּ מַכְרְזִי עֲלֵיהּ בִּרְקִיעָא דְּצַדִּיק גָּמוּר הוּא וּמַאן דַּעֲבַד לֵיהּ נִיחָא נַפְשֵׁיהּ זָכֵי לְעָלְמָא דְּאָתֵי וּמַאי טַעְמָא כִּי חֲזֵיתֵיהּ לְהָהוּא רַוְיָא דְּקָטָעֵי בְּאוֹרְחָא אַסֵּיקְתֵּיהּ לְאוֹרְחֵיהּ אֲמַר לֵיהּ מַכְרְזִי עֲלֵיהּ בִּרְקִיעָא דְּרָשָׁע גָּמוּר הוּא וְעָבְדִי לֵיהּ נִיחָא נַפְשֵׁיהּ כִּי הֵיכִי דְּלֵיכְלֵיהּ לְעָלְמָא מַאי טַעְמָא כִּי חֲזֵיתֵיהּ לְהָהוּא חֶדְוְותָא בְּכֵית אֲמַר לֵיהּ בָּעֵי מֵימָת גַּבְרָא בְּגוֹ תְּלָתִין יוֹמִין וּבָעֲיָא מִינְטָר לְיָבָם קָטָן תְּלֵיסְרֵי שְׁנִין מַאי טַעְמָא כִּי שְׁמַעְתֵּיהּ לְהָהוּא גַּבְרָא דַּאֲמַר לֵיהּ לְאוּשְׁכָּפָא עֲבֵיד לִי מְסָאנֵי לְשַׁב שְׁנִין אַחֵיכְתְּ אֲמַר לֵיהּ הָהוּא שִׁבְעָה יוֹמֵי לֵית לֵיהּ מְסָאנֵי לְשַׁב שְׁנִין בָּעֵי מַאי טַעְמָא כִּי חֲזֵיתֵיהּ לְהָהוּא קַסָּמָא דַּהֲוָה קָסֵים אַחֵיכְתְּ אֲמַר לֵיהּ דַּהֲוָה יְתֵיב אַבֵּי גַזָּא דְּמַלְכָּא לִקְסוֹם מַאי דְּאִיכָּא תּוּתֵיהּ תַּרְחֵיהּ גַּבֵּיהּ עַד דְּבַנְיֵיהּ לְבֵית הַמִּקְדָּשׁ יוֹמָא חַד הֲוָה קָאֵי לְחוֹדֵיהּ אֲמַר לֵיהּ כְּתִיב כְּתוֹעֲפוֹת רְאֵם לוֹ וְאָמְרִינַן כְּתוֹעֲפוֹת אֵלּוּ מַלְאֲכֵי הַשָּׁרֵת רְאֵם אֵלּוּ הַשֵּׁדִים מַאי רְבוּתַיְיכוּ מִינַּן אֲמַר לֵיהּ שְׁקוֹל שׁוּשִׁילְתָּא מִינַּאי וְהַב לִי עִיזְקְתָךְ וְאַחְוִי לָךְ רְבוּתַאי שַׁקְלֵיהּ לְשׁוּשִׁילְתָּא מִינֵּיהּ וְיָהֵיב לֵיהּ עִיזְקְתֵיהּ בַּלְעֵיהּ אוֹתְבֵיהּ לְחַד גַּפֵּיהּ בִּרְקִיעָא וּלְחַד גַּפֵּיהּ בְּאַרְעָא פַּתְקֵיהּ אַרְבַּע מְאָה פַּרְסֵי עַל הַהִיא שַׁעְתָּא אֲמַר שְׁלֹמֹה מַה יִּתְרוֹן לָאָדָם בְּכׇל עֲמָלוֹ שֶׁיַּעֲמֹל תַּחַת הַשָּׁמֶשׁ וְזֶה הָיָה חֶלְקִי מִכׇּל עֲמָלִי מַאי וְזֶה רַב וּשְׁמוּאֵל חַד אָמַר מַקְלוֹ וְחַד אָמַר גּוּנְדּוֹ הָיָה מְחַזֵּר עַל הַפְּתָחִים כֹּל הֵיכָא דִּמְטָא אָמַר אֲנִי קֹהֶלֶת הָיִיתִי מֶלֶךְ עַל יִשְׂרָאֵל בִּירוּשָׁלִָים כִּי מְטָא גַּבֵּי סַנְהֶדְרִין אֲמַרוּ רַבָּנַן מִכְּדִי שׁוֹטֶה בַּחֲדָא מִילְּתָא לָא סְרִיךְ מַאי הַאי אֲמַרוּ לֵיהּ לִבְנָיָהוּ קָא בָעֵי לָךְ מַלְכָּא לְגַבֵּיהּ אֲמַר לְהוּ לָא שְׁלַחוּ לְהוּ לְמַלְכְּווֹתָא קָאָתֵי מַלְכָּא לְגַבַּיְיכוּ שְׁלַחוּ לְהוּ אִין קָאָתֵי שְׁלַחוּ לְהוּ בִּידְקוּ בְּכַרְעֵיהּ שְׁלַחוּ לְהוּ בְּמוּקֵי קָאָתֵי וְקָא תָבַע לְהוּ בְּנִידּוּתַיְיהוּ וְקָא תָבַע לַהּ נָמֵי לְבַת שֶׁבַע אִימֵּיהּ אַתְיוּהּ לִשְׁלֹמֹה וְהַבוּ לֵיהּ עִזְקְתָא וְשׁוּשִׁילְתָּא דַּחֲקִוק עָלֶיהָ שֵׁם כִּי עָיֵיל חַזְיֵיהּ פְּרַח וַאֲפִילּוּ הָכִי הֲוָה לֵיהּ בִּיעֲתוּתָא מִינֵּיהּ וְהַיְינוּ דִּכְתִיב הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבּוֹרִים סָבִיב לָהּ מִגִּבּוֹרֵי יִשְׂרָאֵל כּוּלָּם אֲחוּזֵי חֶרֶב מְלוּמְּדֵי מִלְחָמָה אִישׁ חַרְבּוֹ עַל יְרֵיכוֹ מִפַּחַד בַּלֵּילוֹת רַב וּשְׁמוּאֵל חַד אָמַר מֶלֶךְ וְהֶדְיוֹט וְחַד אָמַר מֶלֶךְ וְהֶדְיוֹט וּמֶלֶךְ
§ After mentioning the spirit named kordeyakos on the previous daf the Gemara relates other matters connected to spirits and demons. It is written: “I got myself sharim and sharot, and human pleasures, shidda and shiddot” (Ecclesiastes 2:8). The Gemara explains: “Sharim and sharot”: These are types of musical instruments. “And human pleasures”: These are pools and bathhouses. “Shidda and shiddot”: Here, in Babylonia, they interpreted these words in the following manner: Male demons [shidda] and female demons [shiddetin]. In the West, Eretz Yisrael, they said that these words are referring to carriages [shiddeta]. Rabbi Yoḥanan says: There were three hundred types of demons in a place named Shiḥin, but I do not know what the form or nature of a demon itself is. The Master said: Here they interpreted it: Male demons and female demons. The Gemara asks: Why was it necessary for Solomon, the author of Ecclesiastes, to have male demons and female demons? The Gemara answers: As it is written with regard to the building of the Temple: “For the house, when it was being built, was built of stone made ready at the quarry; and there was neither hammer nor axe nor any tool of iron heard in the house, while it was being built” (I Kings 6:7). Solomon said to the sages: How shall I make it so that the stone will be precisely cut without using iron? They said to him: There is a creature called a shamir that can cut the stones, which Moses brought and used to cut the stones of the ephod. Solomon said to them: Where is it found? They said to him: Bring a male demon and a female demon and torment them together. It is possible that they know where, and due to the suffering they will reveal the place to you. Solomon brought a male demon and a female demon and tormented them together, and they said: We do not know where to find the shamir. Perhaps Ashmedai, king of the demons, knows. Solomon said to them: Where is Ashmedai? They said to him: He is on such-and-such a mountain. He has dug a pit for himself there, and filled it with water, and covered it with a rock, and sealed it with his seal. And every day he ascends to Heaven and studies in the heavenly study hall and he descends to the earth and studies in the earthly study hall. And he comes and checks his seal to ensure that nobody has entered his pit, and then he uncovers it and drinks from the water in the pit. And then he covers it and seals it again and goes. Solomon sent for Benayahu, son of Jehoiada, a member of the royal entourage, and gave him a chain onto which a sacred name of God was carved, and a ring onto which a sacred name of God was carved, and fleeces of wool and wineskins of wine. What did Benayahu do? He went and dug a pit lower down the mountain, below the pit dug by Ashmedai, drained the water, and plugged it with the fleeces of wool so that Ashmedai’s pit was emptied. And he dug a pit higher up the mountain, above Ashmedai’s pit. And he poured the wine into it so that the wine filled Ashmedai’s pit, and he plugged the lower and upper pits that he dug. He climbed up and sat in a tree. When Ashmedai came he checked his seal, opened the pit, and found it to be filled with wine. He said that it is written: “Wine is a mocker, strong drink is riotous; and whosoever wallows in it is not wise” (Proverbs 20:1), and it is written: “Harlotry, wine, and new wine take away the heart” (Hosea 4:11). He concluded: I will not drink this wine. Eventually, when he became thirsty, he was unable to resist the wine and he drank, became intoxicated, and fell asleep. Benayahu descended from the tree, came, and threw the chain around Ashmedai, and enclosed him within it. When Ashmedai awoke he struggled to remove the chain. Benayahu said to him: The name of your Master is upon you, the name of your Master is upon you, do not tear the chain. God’s name is written on this chain, and it is forbidden to destroy it. When Benayahu took Ashmedai and came to Jerusalem he reached a palm tree and Ashmedai rubbed against it and knocked it down. He reached a house and knocked it down. He reached a small shack [kuva] belonging to a certain widow. This widow emerged, and she begged him not to knock down the house. He bent his body away from her, to the other side, and broke one of his bones. He said: This is as it is written: “Soft speech can break a bone” (Proverbs 25:15). Ashmedai saw a blind man who was lost on the road and he brought him to the correct road. He saw a drunk who was lost on the road and he brought him to the correct road. He saw the joy of a wedding celebration in which they were celebrating, and he cried. He heard a certain man say to a shoemaker [ushkafa]: Make me shoes that will last for seven years, and he laughed. He saw a certain sorcerer performing magic, and he laughed. When Ashmedai arrived there, in Jerusalem, they did not bring him before Solomon until three days had passed. On the first day he said to them: Why doesn’t the king want me to come to him? They said to him: He drank too much and was overcome by drink. Ashmedai took a brick and placed it on top of another brick. The servants came and told Solomon what he had done. Solomon interpreted the action and said to them: This is what he said to you through this allusion: Return and give the king more to drink. The following day Ashmedai said to them: And why doesn’t the king want me to come to him? They said to him: He ate too much and was overcome by food. Ashmedai took the brick off the other brick and placed it on the ground. The servants came and told Solomon what Ashmedai had done. He interpreted Ashmedai’s actions and said to them: This is what he said to you through this allusion: Take his food away from him. At the end of three days Ashmedai came before Solomon. Ashmedai took a reed and measured four cubits [garmidei], and threw it before him. He said to Solomon: See, when that man, Solomon, dies, he will have nothing in this world except the four cubits of his grave. Now you have conquered the entire world and yet you are not satisfied until you also conquer me? Solomon said to him: I need nothing from you. I want to build the Temple and I need the shamir for this. Ashmedai said to him: The shamir was not given to me, but it was given to the angelic minister of the sea. And he gives it only to the wild rooster, also known as the dukhifat or the hoopoe, whom he trusts by the force of his oath to return it. And what does the wild rooster do with it? He brings it to mountains that are not fit for habitation, and he places the shamir on the craggy rock and the mountain splits. And he takes and brings seeds of trees, throws them there, and it becomes fit for habitation. And this is why we interpret the word dukhifat as a cutter of mountains [naggar tura], i.e., the Aramaic translation of the word dukhifat in the Bible is naggar tura, cutter of mountains. They investigated and found the nest of a wild rooster in which there were chicks, and he covered its nest with translucent glass. When the rooster came it wanted to enter the nest but was unable to do so. It went and brought the shamir and placed it on top to crack the glass. Solomon’s servant threw a clump of dirt at the rooster and the rooster knocked over the shamir. The man took it and the wild rooster went and strangled itself over the fact that it had not kept its oath, by not returning the shamir. Later, Benayahu said to Ashmedai: What is the reason that when you saw that blind man who was lost on the road you brought him to the correct road? Ashmedai said to him: They proclaim about him in heaven that he is a completely righteous man, and anyone who does good for his soul shall merit to enter the World-to-Come. Then Benayahu asked: And what is the reason that when you saw the drunk man who was lost on the road you brought him to the correct road? Ashmedai said to him: They proclaim about him in heaven that he is a completely wicked man. And I did good for his soul so that he will consume his reward in this world and not have any reward in the World-to-Come. Benayahu continued and asked him: What is the reason that when you saw that joy of the wedding you cried? Ashmedai said to him: I knew that this man will die within thirty days. And his wife is required to wait for the yavam, the husband’s brother, who is a minor, to reach the age of thirteen years, the age of majority, so that he can release her through ḥalitza, the ritual through which the yavam frees the yevama of her levirate bonds. In addition, he asked: What is the reason that when you heard that man say to a shoemaker: Make me shoes that will last for seven years, you laughed? Ashmedai said to him: That man does not have seven days to live; does he need shoes that will last for seven years? Benayahu then asked: What is the reason that when you saw that sorcerer performing magic you laughed? Ashmedai said to him: Because he was sitting on the king’s treasury [bei gaza]. Let him use his magic to know what there is buried underneath him. Solomon kept Ashmedai with him until he completed building the Temple. One day he stood with Ashmedai alone. He said to Ashmedai: It is written: “For him like the lofty horns of the wild ox” (Numbers 24:8), and the Sages say in explanation of the verse: “Like the lofty horns”; these are the ministering angels. “The wild ox”; these are the demons. In what way are you greater than us? Why does the verse praise your abilities and powers over those of human beings? Ashmedai said to him: Take the chain engraved with God’s name off me and give me your ring with God’s name engraved on it, and I will show you my strength. Solomon took the chain off him and he gave him his ring. Ashmedai swallowed the ring and grew until he placed one wing in the heaven and one wing on the earth. He threw Solomon a distance of four hundred parasangs. With regard to that moment Solomon said: “What profit is there for a person through all of his toil under the sun?” (Ecclesiastes 1:3). With Solomon deposed from the throne, Ashmedai took his place. With regard to the verse: “And this was my portion from all of my toil” (Ecclesiastes 2:10), the Gemara asks: What is the meaning of the expression: “And this”? This expression is always an allusion to an item that is actually in his hand or can be shown. Rav and Shmuel disagree with regard to the meaning of this phrase. One said: This is referring to Solomon’s staff that remained in his hand. And one said: This is referring to his cloak. Solomon circulated from door to door collecting charity, and wherever he arrived he would say: “I, Ecclesiastes, was king over Israel in Jerusalem” (Ecclesiastes 1:12). When he finally arrived at the Sanhedrin in Jerusalem the sages said: Now, an imbecile does not fixate on one matter all of the time, so what is this matter? Is this man perhaps telling the truth that he is Solomon? The sages said to Benayahu: Does the king require you to be with him? Benayahu said to them: No. They sent to the queens and asked: Does the king come to be with you? The queens sent a response to them: Yes, he comes. They sent a request to the queens: Check his feet to see if they are human feet. The queens sent a response to the sages: He always comes in socks [bemokei], and it is not possible to see his feet. The queens continued discussing the king’s behavior: And he demands of them, i.e., the queens, to engage in sexual inter-course when they are menstruating. And he also demands that Bathsheba his mother engage in sexual intercourse with him. Once the Sanhedrin heard this they understood that this was an imposter and not actually Solomon. They brought Solomon, gave him a ring and the chain on which the name of God was carved. When Solomon entered, Ashmedai saw him and fled. The Gemara adds: And even so, although Ashmedai fled, Solomon was fearful of him, and this is as it is written: “Behold the bed of Solomon surrounded by sixty strong men from the warriors of Israel. All of them holding swords and trained in war, each man with his sword on his thigh from fear in the nights” (Song of Songs 3:7–8). Rav and Shmuel disagreed with regard to this story of Solomon. One said: He was a king and afterward he became a commoner, and never returned to his position as king. And one said: He was a king, and became a commoner, and a king, as ultimately he returned to his throne and defeated Ashmedai.
תָּנוּ רַבָּנַן הוּא לִלְמוֹד וּבְנוֹ לִלְמוֹד הוּא קוֹדֵם לִבְנוֹ רַבִּי יְהוּדָה אוֹמֵר אִם בְּנוֹ זָרִיז וּמְמוּלָּח וְתַלְמוּדוֹ מִתְקַיֵּים בְּיָדוֹ בְּנוֹ קוֹדְמוֹ כִּי הָא דְּרַב יַעֲקֹב בְּרֵיהּ דְּרַב אַחָא בַּר יַעֲקֹב שַׁדְּרֵיהּ אֲבוּהּ לְקַמֵּיהּ דְּאַבָּיֵי כִּי אֲתָא חַזְיֵיהּ דְּלָא הֲוָה מִיחַדְּדָן שְׁמַעְתֵּיהּ אֲמַר לֵיהּ אֲנָא עֲדִיפָא מִינָּךְ תּוּב אַתְּ דְּאֵיזִיל אֲנָא שְׁמַע אַבָּיֵי דְּקָא הֲוָה אָתֵי הֲוָה הָהוּא מַזִּיק בֵּי רַבָּנַן דְּאַבָּיֵי דְּכִי הֲווֹ עָיְילִי בִּתְרֵין אֲפִילּוּ בִּימָמָא הֲווֹ מִיתַּזְּקִי אֲמַר לְהוּ לָא לִיתֵּיב לֵיהּ אִינָשׁ אוּשְׁפִּיזָא אֶפְשָׁר דְּמִתְרְחִישׁ נִיסָּא עָל בָּת בְּהָהוּא בֵּי רַבָּנַן אִידְּמִי לֵיהּ כְּתַנִּינָא דְּשִׁבְעָה רֵישְׁווֹתֵיהּ כֹּל כְּרִיעָה דִּכְרַע נְתַר חַד רֵישֵׁיהּ אֲמַר לְהוּ לִמְחַר אִי לָא אִיתְרְחִישׁ נִיסָּא סַכֵּינְתִּין
The Sages taught: If one wishes to study Torah himself and his son also wants to study, he takes precedence over his son. Rabbi Yehuda says: If his son is diligent and sharp, and his study will endure, his son takes precedence over him. This is like that anecdote which is told about Rav Ya’akov, son of Rav Aḥa bar Ya’akov, whose father sent him to Abaye to study Torah. When the son came home, his father saw that his studies were not sharp, as he was insufficiently bright. Rav Aḥa bar Ya’akov said to his son: I am preferable to you, and it is better that I go and study. Therefore, you sit and handle the affairs of the house so that I can go and study. Abaye heard that Rav Aḥa bar Ya’akov was coming. There was a certain demon in the study hall of Abaye, which was so powerful that when two people would enter they would be harmed, even during the day. Abaye said to the people of the town: Do not give Rav Aḥa bar Ya’akov lodging [ushpiza] so that he will be forced to spend the night in the study hall. Since Rav Aḥa bar Ya’akov is a righteous man, perhaps a miracle will occur on his behalf and he will kill the demon. Rav Aḥa found no place to spend the night, and he entered and spent the night in that study hall of the Sages. The demon appeared to him like a serpent with seven heads. Rav Aḥa bar Ya’akov began to pray, and with every bow that he bowed one of the demon’s heads fell off, until it eventually died. The next day Rav Aḥa said to the townspeople: If a miracle had not occurred, you would have placed me in danger.
ששה דברים נאמרו בשדים שלשה כבני אדם וג׳ כמלאכי השרת. ג׳ כבני אדם אוכלין ושותין כבני אדם פרין ורבין כבני אדם ומתים כבני אדם. ג׳ כמלאכי השרת יש להם כנפיים כמלאכי השרת ויודעים מה עתיד להיות כמלאכי השרת ומהלכין מסוף העולם ועד סופו כמלאכי השרת. וי״א אף הופכין פניהן [לכל דמות שירצו] ורואין ואינם נראין:
Six things can be said of demons, three ways in which they are like human beings and three ways in which they are like the angels who serve God. The three ways they are like human beings: They eat and drink like human beings, they reproduce like human beings, and they die like human beings. And the three ways they are like angels who serve God: They have wings like the angels who serve God, they know what will happen in the future like the angels who serve God, and they can move from one end of the world to the other like the angels who serve God. And some say that they can also change their faces [into any form they wish], and that they can see but are themselves unseen.
ד' מדות הם. יש רואה ונראה נראה ואינו רואה רואה ואינו נראה אינו רואה ואינו נראה. רואה ונראה כגון הזאב והארי והנמר והדוב הברדלס והנחש והליסטין והגייסות אלו רואין ונראין. נראה ואינו רואה כגון הסייף והקשת והרומח והסכין ומקל וקינוקנות נראין ואינן רואין. רואה ואינו נראה זו מכת רוח רע. אינו נראה ולא רואה זה מכת חולי מעיים:
There are four types [of afflictions]: the one that sees and is seen, the one that is seen but does not see, the one that sees but does not see, and the one that does not see and is not seen. What sees and is seen? The wolf, the lion, the tiger, the hyena, the snake, robbers, and conscription officers – these all see and are seen. What is seen but does not see? The sword, the bow, the spear, the knife, the staff, and rods – these are all seen but do not see. The affliction of the Evil Spirit sees but is not seen. The affliction of intestinal illness is not seen and does not see.