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.
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. 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 is from the demons; those clothes of the Sages that wear out, is from friction with the demons; those feet that are in pain is from the demons.
אָמַר רֵישׁ לָקִישׁ: אַרְבָּעָה דְּבָרִים הָעוֹשֶׂה אוֹתָן דָּמוֹ בְּרֹאשׁוֹ וּמִתְחַיֵּיב בְּנַפְשׁוֹ. אֵלּוּ הֵן: הַנִּפְנֶה בֵּין דֶּקֶל לְכוֹתֶל, וְהָעוֹבֵר בֵּין שְׁנֵי דְקָלִים, וְהַשּׁוֹתֶה מַיִם שְׁאוּלִין, וְהָעוֹבֵר עַל מַיִם שְׁפוּכִין, וַאֲפִילּוּ שְׁפָכַתּוּ אִשְׁתּוֹ בְּפָנָיו.
The Gemara cites more statements concerning superstitions and witchcraft. Reish Lakish said: There are four matters. The one who performs them, his blood is upon his own head, and he is held liable for his own life, due to the evil spirit that rests upon him: One who relieves himself in a spot between a palm tree and a wall, one who passes between two palm trees, one who drinks borrowed water, and one who passes over spilled water, even if his wife poured it out in front of him.
תָּנוּ רַבָּנָן, מִפְּנֵי שְׁלֹשָׁה דְּבָרִים אֵין נִכְנָסִין לְחוּרְבָּה: מִפְּנֵי חֲשָׁד, מִפְּנֵי הַמַּפּוֹלֶת, וּמִפְּנֵי הַמַּזִּיקִין.
The Sages taught, for three reasons one may not enter a ruin: Because of suspicion of prostitution, because the ruin is liable to collapse, and because of demons.
אָמַר רַבִּי תַּנְחוּם בַּר חֲנִילַאי: כׇּל הַצָּנוּעַ בְּבֵית הַכִּסֵּא נִצּוֹל מִשְּׁלֹשָׁה דְּבָרִים — מִן הַנְּחָשִׁים, וּמִן הָעַקְרַבִּים, וּמִן הַמַּזִּיקִין. וְיֵשׁ אוֹמְרִים אַף חֲלוֹמוֹתָיו מְיוּשָּׁבִים עָלָיו. הַהוּא בֵּית הַכִּסֵּא דַּהֲוָה בִּטְבֶרְיָא, כִּי הֲווֹ עָיְילִי בֵּיהּ בֵּי תְרֵי — אֲפִילּוּ בִּימָמָא מִתַּזְּקִי. רַבִּי אַמֵּי וְרַבִּי אַסִּי הֲווֹ עָיְילִי בֵּיהּ חַד וְחַד לְחוֹדֵיהּ — וְלָא מִתַּזְּקִי. אָמְרִי לְהוּ רַבָּנַן: לָא מִסְתְּפֵיתוּ? אָמְרִי לְהוּ: אֲנַן קַבָּלָה גְּמִירִינַן, קַבָּלָה דְּבֵית הַכִּסֵּא — צְנִיעוּתָא וּשְׁתִיקוּתָא. קַבָּלָה דְיִסּוּרֵי — שְׁתִיקוּתָא וּמִבְעֵי רַחֲמֵי.
Rabbi Tanḥum bar Ḥanilai said: Anyone who is modest in the bathroom will be saved from three things: From snakes, from scorpions and from demons. And some say that even his dreams will be settling for him. The Gemara relates: There was a particular bathroom in the city of Tiberias, where, when two would enter it, even during the day, they would be harmed by demons. When Rabbi Ami and Rabbi Asi would each enter alone, they were not harmed. The Sages said to them: Aren’t you afraid? Rabbi Ami and Rabbi Asi said to them: We have learned through tradition: The tradition to avoid danger in the bathroom is to conduct oneself with modesty and silence. The tradition to end suffering is with silence and prayer.
צריך ליזהר מי"ז בתמוז עד ט' באב שלא לילך יחידי מד' שעות עד ט' שעות (משום שבהם קטב מרירי שולט) ולא יכו התלמידים בימים ההם:
18. It is necessary to be careful from the 17th of Tammuz until the 9th of Av not to go out alone from the 4th to 9th hour (of the day) because the demon Meriri rules and do no hit students on these days.
תנו רבנן סכין וממשמשין בבני מעיים בשבת ולוחשין לחישת נחשים ועקרבים בשבת ומעבירין כלי על גב העין בשבת אמר רשב"ג במה דברים אמורים בכלי הניטל אבל בכלי שאינו ניטל אסור ואין שואלין בדבר שדים בשבת רבי יוסי אומר אף בחול אסור אמר רב הונא (אין) הלכה כר' יוסי ואף רבי יוסי לא אמרה אלא משום סכנה כי הא דרב יצחק בר יוסף דאיבלע בארזא ואתעביד ליה ניסא פקע ארזא ופלטיה
The Sages taught in a baraita: One may smear oil on and rub the intestinal area on Shabbat to ease pain, and it is not prohibited as a form of healing. One may whisper incantations of snakes and scorpions on Shabbat to ease the pain of their bite. And one may pass a cool vessel upon an infected eye on Shabbat, to soothe the inflammation. Rabban Shimon ben Gamliel says: In what case are these matters stated? They are stated in the case of a vessel that may be moved on Shabbat. But with regard to a vessel that may not be moved, it is prohibited to pass it upon the infected eye on Shabbat. And one may not consult the words of demons on Shabbat. Rabbi Yosei says: Even during the week it is prohibited to consult demons. Rav Huna said: The halakha is in accordance with the opinion of Rabbi Yosei. The Gemara notes: And even Rabbi Yosei did not say that it is due to the Torah prohibition of witchcraft that it is prohibited during the week; rather, it is prohibited due to danger, lest the demons harm him. This could happen, as in that incident concerning Rav Yitzḥak bar Yosef, who consulted a demon and as a result was swallowed into a cedar tree, and a miracle was performed for him and the cedar split and expelled him.
מעשה שדים אסור ויש מי שמתיר לישאל בהם על הגניבה: הגה וכיוצא בזה (ב"י והגהות מיי' פי"א מהלכות גזילה) וע"י השבעה שמשביע אותם ע"י שמות יש מתירין בכל ענין (ב"י בשם נ"י ושם בהג"ה הנ"ל) מ"מ רוב העוסקים בזה אינן נפטרים מהם בשלום על כן שומר נפשו ירחק מהם (ב"י):
Demonic work is prohibited, but some permit inquiring of them about stolen items. [Comment of Rema: And derived from this (B"Y and Hagahot Maimoniot 11 in "Laws of Theft") And to force them to swear oaths using Divine Names, some permit in any situation. (B"Y citing N"Y and citing that comment) But in any case, most of the practitioners of this do not get out of it peacefully, so one who wants to protect their soul will distance themselves from them (demons) (B"Y).]
מעשה שדים בכלל כשפים הוא וכי עביד מעשה מיחייב עלייהו סקילה והאי דפלגינן להו לעיל מהדדי לענין פירושא דקראי דלטיהם להטיהם הוא דפלגינן להו ולעולם כולהו בכלל מכשף נינהו אלא שזה עושה ע"י שדים וזה עושה ע"י כשפים בלבד.
Demonic acts are in the category of magics and anyone who performs a deed from them is liable death by stoning. And the distinction [with the sorcerers of Egypt] between 'lateihim and lahateihem' is entirely within the realm of magics, but one is magic perform via demons and one is performed via magics alone.
יראה כיון דר' חייא בר אבא ואביי פירשו לנו מה הן מעשה שדים ומה הן מעשה כשפים שדעתן מסכמת שמעשה שדים אינו בכלל כשפים ומותרים.
And we see from the explanation of R' Chiya bar Avin and Abayei that explain what are demonic acts and what are magic acts, that they agree that demonic acts are not counted as a part of magic, and are permitted.
תַּמָּן תַּנִּינָן. אַל תַּאֲמֵן בְּעַצְמָךְ עַד יוֹם מוֹתָךְ. מַעֲשֶׂה בְחָסִיד אֶחָד שֶׁהָיָה יוֹשֵׁב וְשׁוֹנֶה. אַל תַּאֲמֵן בְּעַצְמָךְ עַד יוֹם זִקְנוּתָךְ. כְּגוֹן אֲנִי. אֲתַת חָדָא רוּחָא וּנְסִיתֵיהּ. וּשְׁרֵי תָהִי בֵיהּ. אָֽמְרָה לֵיהּ. לֹא תִצּוֹק. רוּחַ אֲנָא. אֲזִיל וְאִישְׁתַּוֵּי לַחֲבֵרֶיךָ.
There, we have stated: “Do not believe in yourself up to the day of your death.” It happened that a pious man sat and stated, do not believe in yourself up to your old age, as I Am. There came a spirit to tempt him, and he started to err after her. She told him, do not feel bad, I am a spirit. Go and be equal to your colleagues.
מורי ה"ר יהודה חסיד זצ"ל היה אומר שהשדים מאמינים בתורה ועושים כל מה שאמרו חכמים. ושאלו ממנו א"כ למה הוא בא על אשת איש? והשיב לפי שפעמים פ' תעשה לו שלא כהוגן ואפי' בלא ידיעתה
My teacher, Rav Yehudah Hachassid Z"TL would say that shedim believed in Torah and did all that which the sages commanded. And you may ask, if so, why do demons seduce married women? And he explained that at times they do things which are inappropriate, and sometimes even without their knowledge.
...אבל עם הרוחות אין בהם משום לא תנאף. דאמר בתנחומא פ' זה ספר. שכל אותן השנים שפירש אדם מחוה היו רוחות באות אצלו ומתייחמות ממנו מזיקין. באותה שעה אמר הקב"ה לא בראתי את עולמי אלא לפריה ורביה... בענין זה... אמרו הבא על הרוחות אין עליו כלום אע"פ שהוציא ש"ז כמקרה לילה דמי ומש"כ לא תנאף. עם בני אדם ועם בהמה ולא תנאף ביד וברגל. אבל הרוחות אין הוא זנות. ועוד מההיא מעשה שאירע לאותו חסיד שנזדמן לו שידה בדמות אדם ופתה אותו ונזדווג לו ויום הכיפורים היה אחר כך נצטער אותו חסיד עד מאוד מההיא מעשה עד שנזדמן לו אליהו ז"ל ואמר לו מה אתה מציר הגיד לו כל הענין שאירע לו אמר לו פטור אתה שידה היתה ונתקררה דעתו ואלו הי' חייב לא הי' אליהו ז"ל נראה לו ומדבר עמו ופוטר אותו אלא אתה למד שאינו זנות ופטור:
...but regarding shedim, there is no prohibition of adultery. As it is written in Medrash Tanchuma, all the years Adam separated from Chava, spirits would come to him and and would create from them mazikin. At that point, Hashem said "I created My world for the sake of fruitful reproduction."... Based on this, it was said that one who engages in intercourse with spirits is not liable punishment even though he brought forth seed in vain, it is like a nightly emission, and certainly not like adultery. [Intercourse] with a human or animal or or self-pleasure by hand or foot [is forbidden] but with spirits is is not an act of zenut.
Furthermore, there is a story of a pious man who had a female sheidah appear to him and paired with him immediately before Yom Kippur. And the pious man was greatly pained and troubled because of this act, until Elijah appeared to him and said "You are exempt. She was a sheidah, and addled your mind." And has he been liable, Elijah would not have appeared to him and spoken to him and exempted him. Thus we learn that it [intercourse with shedim] is not zenut and one who does so is exempt.
הדרן לדיננא. מכל האמור ומדובר למדנו שאין זנות לבהמה כלל, ומינה תורה יוצאה שאין זנות לשד או רוח שבא על האשה, וכל שכן הוא, שהרי בהמה היא דרך ביאה כאדם, אבל שד או רוח אין להם דרך ביאה כאדם. ...ודאי שאין ביאתן ביאת זנות, ולפיכך אינן אוסרין את האשה לבעלה שהוא כהן.
Returning to our topic; from all that has been said previously, we learned that there is no zenut by [intercourse with] an animal and from this we learn that there is no zenut by a sheid or spirit who has intercourse with a woman, for by an animal that is intercourse in the way of humans, but by a sheid or spirit there is no intercourse in the way of humans... therefore, there is no zenut by intercourse with them, therefore the woman is not forbidden to her husband even if he is a kohen.
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.
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.
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?!
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?
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.
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.
שאלו את הזקנים ברומי וכו':
ממה שאתה צריך לידע כי הפילוסופים על השלימות אינן מאמינין הצלמים רצוני לומר הטלמסאות אבל מלעיגין מהן ומאותן שחושבין שיש להם פעולה ובאור זה יאריך ואמנם אני אומר זה לפי שאני יודע שרוב בני אדם כלם נפתים בזה פתוי גדול מאד ובדברים דומה להם ומחשבים שיש להם ענינים אמתיים ואין הדבר כן עד כי הטובים החסידים מבני דתנו חושבים שהם דברים אמתיים אלא שהם אסורין מצד התורה בלבד ואינם יודעים שהם דברים בטלים כוזבים ונצטוינו בתורה שלא לעשותם כמו שהזהירה על הכזב והם דברים נתבררה להם פרסום גדול אצל העובדי כוכבים ועיקר זה באומה הנקראת צאבים והם האומה שיצא אברהם אבינו ע"ה מביניהם וחלק על טעותם וסברתם המקולקלת במה שנתן האלקים בלבו מן החכמה והיו מגדלין ומכבדין הכוכבים ומיחסין להם פעולות שאינן להם והם שכתבו ספרים בדיני הכוכבים והכשוף וההשבעות והמזלות הרוחניות ודבר הכוכבים והשדים והגדת העתידות ומעונן ומנחש על רוב מיניהם ושאלת המתים והרבה מכיוצא בזה ששלפה התורה האמיתית חרבה עליהם והכריתה אותם והם עיקר עבודת כוכבים וענפיה
(1) They asked of [Jewish] sages in Rome, etc. - Amongst that which you should know is that the perfected philosophers do not believe in tzelamim, by which I mean talismanery, but scoff at them and at those who think that they possess efficacy and I will extend on this to say this because I know that most people are seduced by this with great folly, and with similar things, and think that they are real — which is not so, even though the best of the pious in our religion think that they are true, just being forbidden by the Torah, and they do not understand that those things are completely empty lies. We are commanded in the Torah not to do them just as we are commanded against lying. And these are things that have received great publicity amongst the pagans, especially amongst the nation which is called the Sabians, this is a nation that came from Abraham our father, peace be upon him, from his sons, and they follow [those sons'] errors and rotten thinking ... and they promoted and gave honor to the stars, connecting to them deeds that have no connection to them; wrote works dealings with the stars, and witchcraft, and adjurations, and spiritual astrology, and things about stars , and demons, and old tales, and magic, and soothsaying, and asking the dead, and many other such issues. which the true Torah fights and cuts off, being the essence of idolatry and its branches.
(יג) ואע"פ כו'. הרמב"ם וכ"כ בפי' המשנה לפ"ד דעבודת כוכבים אבל כל הבאים אחריו חלקו עליו שהרי הרבה לחשים נאמרו בגמרא והוא נמשך אחר הפלוסופיא ולכן כ' שכשפים ושמות ולחשים ושדים וקמיעות הכל הוא שקר אבל כבר הכו אותן על קדקדו שהרי מצינו הרבה מעשיות בגמ'... והפלסופיא הטתו ברוב לקחה לפרש הגמרא הכל בדרך הלציי ולעקור אותם מפשטן וח"ו איני מאמין בהם ולא מהם ולא מהמונם אלא כל הדברים הם כפשטן אלא שיש בהם פנימיות לא פנימיות של בעלי הפלוסופיא שהם חצוניות אלא של בעלי האמת:
And the Rambam followed in this the conclusions of philosophy, and thus he wrote that magics, and Names, and whispered formulae and demons and amulets are all false. But they have already rapped him on the head since we have found many stories in the Gemara that refer to Names and magics and the like, Philosophy caused him to err, with most of its teachings, and to explain the Gemaras as speaking metaphorically and to uproot the literal meaning of those passages... And chas vesholom that I should not believe in them and in their many [teachings] but rather all is true according to the literal meaning, and there is also an inner meaning, but not the inner meaning that philosophers find which is the external meaning of those who have the truth.
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.
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.
וְ קָמְקָמָה מִיתְעַבֵּיד חו רב פדה. חר אפר מִתְעַבֵּיד שֵׁר. מִימִיתא דְרֵישָׁא מִיתְעַבֵּיד עַקְרָב. ודמנייא סממי. תּוֹלַעְתָּא דְסוּסְיָא מִתְעַבְּדָא אורעי. וּדְתוֹרְתָא דברי. צָבוּעַ הַזָּכָר נַעֲשֶׂה נְקֵיבָה. עַכְּבְּרָא דְטוּרָא מִתְעַבֵּיד חֲזִיר בָּר. שִׁיזַרְתָּא דְּנוּנָא מִיתְעַבֵּיד נַדָּל. וּדְבַר נַשָּׁא חִיוִּי. אֵימָתַי. בִּזְמַן שֶׁאֵינוֹ כּוֹרֵעַ כָּל־קוֹמָתוֹ עַד הַשִּׁזְרָא.
Qamqama turns into Ḥu-Rav-Padah. Ḥar-Efer turns into Šer. The head louse turns into a scorpion and the one of garments into a lizard. A horse worm turns into a wasp, that of cattle into a bee. A male hyena turns into a female, a field rat turns into a wild boar. The spine of a fish turns into a centipede, of a human into a snake. When? If he does not bow down with his entire spine.
A related topic is the question of the nature of magic, astrology, demons, and
suchlike... Who dares get involved in a dispute between Rambam and Ramban,
following whom the camp of Israel is split in two on such matters? ...And if so,
every intelligent person is entitled to adopt either view in the absence of either
being ruled out. Alternatively—and in my view, this is the more correct
approach—he can admit that he has no clarity in the matters.
And I will admit without shame that I have never bothered to investigate and
analyze the nature of these things, just as I have never been curious to investigate
and inquire as to the nature of the World-to-Come, the world of the resurrection,
and so on. For the truth of these things is concealed from everyone, and it is
impossible to attain clarity on these things with decisive proofs... What difference
does it make if with regard to matters of witchcraft and suchlike, the truth lies
with Rambam or Ramban? Either way, we have to distance ourselves from such
things, whether they are genuine or nonsensical. (Letter to R. Hile Wechsler,
published by Mordechai Breuer in Hama’ayan 16:2 (Tevet 5736/1976) p. 6)
suchlike... Who dares get involved in a dispute between Rambam and Ramban,
following whom the camp of Israel is split in two on such matters? ...And if so,
every intelligent person is entitled to adopt either view in the absence of either
being ruled out. Alternatively—and in my view, this is the more correct
approach—he can admit that he has no clarity in the matters.
And I will admit without shame that I have never bothered to investigate and
analyze the nature of these things, just as I have never been curious to investigate
and inquire as to the nature of the World-to-Come, the world of the resurrection,
and so on. For the truth of these things is concealed from everyone, and it is
impossible to attain clarity on these things with decisive proofs... What difference
does it make if with regard to matters of witchcraft and suchlike, the truth lies
with Rambam or Ramban? Either way, we have to distance ourselves from such
things, whether they are genuine or nonsensical. (Letter to R. Hile Wechsler,
published by Mordechai Breuer in Hama’ayan 16:2 (Tevet 5736/1976) p. 6)
Introduction to Zoroastrianism, British Museum Online:
Zoroastrians believe that their religion was revealed by their supreme God, called Ahura Mazda, or ‘Wise Lord’, to a priest called Zarathustra (or Zoroaster, as the Greeks called him). Zarathustra is held to be the founder of the religion, and his followers call themselves Zartoshtis or Zoroastrians. Central to Zoroastrianism is the profound dichotomy between good and evil and the idea that the world was created by God, Ahura Mazda, in order that the two forces could engage with one another and the evil one will be incapacitated. With this is the belief in an afterlife that is determined by the choices people make while on earth, the final and definitive defeat of evil at the end of time and a restoration of the world to its once perfect state.
Zoroastrians believe that their religion was revealed by their supreme God, called Ahura Mazda, or ‘Wise Lord’, to a priest called Zarathustra (or Zoroaster, as the Greeks called him). Zarathustra is held to be the founder of the religion, and his followers call themselves Zartoshtis or Zoroastrians. Central to Zoroastrianism is the profound dichotomy between good and evil and the idea that the world was created by God, Ahura Mazda, in order that the two forces could engage with one another and the evil one will be incapacitated. With this is the belief in an afterlife that is determined by the choices people make while on earth, the final and definitive defeat of evil at the end of time and a restoration of the world to its once perfect state.
Dead Sea Scrolls, Scroll 1QM
The first attack of the Sons of Light shall be undertaken against the forces of the Sons of Darkness, the army of Belial: the troops of Edom, Moab, the sons of Ammon, the [Amalekitesl, Philistia, and the troops of the Kittim of Asshur. Supporting them are those who have violated the covenant. The sons of Levi, the sons of Judah, and the sons of Benjamin, those exiled to the wilderness, shall fight against them with [ . . . ] against all their troops, when the exiles of the Sons of Light return from the Wilderness of the Peoples to camp in the Wilderness of Jerusalem. Then after the battle they shall go up from that place a[nd the king of] the Kittim [shall enter] into Egypt. In his time he shall go forth with great wrath to do battle against the kings of the north and in his anger he shall set out to destroy and eliminate the strength of I[srael. Then there shall be a time of salvation for the People of God, and a time of dominion for all the men of His forces, and eternal annihilation for all the forces of Belial.
The first attack of the Sons of Light shall be undertaken against the forces of the Sons of Darkness, the army of Belial: the troops of Edom, Moab, the sons of Ammon, the [Amalekitesl, Philistia, and the troops of the Kittim of Asshur. Supporting them are those who have violated the covenant. The sons of Levi, the sons of Judah, and the sons of Benjamin, those exiled to the wilderness, shall fight against them with [ . . . ] against all their troops, when the exiles of the Sons of Light return from the Wilderness of the Peoples to camp in the Wilderness of Jerusalem. Then after the battle they shall go up from that place a[nd the king of] the Kittim [shall enter] into Egypt. In his time he shall go forth with great wrath to do battle against the kings of the north and in his anger he shall set out to destroy and eliminate the strength of I[srael. Then there shall be a time of salvation for the People of God, and a time of dominion for all the men of His forces, and eternal annihilation for all the forces of Belial.
הלכה: שָׁנִים מְנַיִין. כָּתוּב אֶחָד אוֹמֵר וְחַ֤ג הָֽאָסִף֙ בְּצֵ֣את הַשָּׁנָ֔ה וְכָתוּב אַחֵר אוֹמֵר וְחַג֙ הָֽאָסִ֔יף תְּקוּפַת֭ הַשָּׁנָֽה: אֵי זֶהוּ חוֹדֶשׁ שֶׁיֵּשׁ בּוֹ חַג וּתְקוּפָה וְשָׁנָה יוֹצָא בוֹ. אֵי זֶה זֶה. זֶה תִשְׁרֵי. אִין תֵּימַר טֵבֵת. אִית בָּהּ תְּקוּפָה וְלֵית בֵּיהּ חַג וְאָסִיף. אִין תֵּימַר נִיסָן. אִית בָּהּ תְּקוּפָה וָחָג וְלֵית בֵּיהּ אָסִיף. אִין תֵּימַר תַּמּוּז. אִית בָּהּ תְּקוּפָה וְאָסִיף וְלֵית בֵּיהּ חָג. וְאֵי זֶה זֶה. זֶה תִשְׁרֵי. אָֽמְרִין חֲבֵרַייָא קוֹמֵי רִבִּי יוֹנָה. וִיהֵא תַמִּוּז. אֲמַר לוֹן. כָּתוּב בַּחוֹדֶשׁ הַשְּׁבִיעִ֜י וְאַתּוֹן אָֽמְרִין הָכֵין. אָֽמְרִין לֵיהּ. וִיהֵא תַמּוּז. אֲמַר לוֹן. מִיכָּן וְהֵילַךְ עַל שְׁמוֹת חֲדָשִׁים אַתֶּם רָבִים עָלַי. דְּאָמַר רִבִּי חֲנִינָה. שְׁמוֹת חֳדָשִׁים עָלוּ בְיָדָם מִבָּבֶל. בָּרִאשׁוֹנָה בְּיֶ֥רַח הָאֵיתָנִים. שֶׁבּוֹ נוֹלְדוּ אָבוֹת וָמֵתוּ אָבוֹת נִפְקְדוּ אִמָּהוֹת. בָּרִאשׁוֹנָה בְּיֶרַ֣ח בּ֗וּל. שֶׁבּוֹ הֶעֱלָה נוֹבֵל וְהָאָרֶץ עֲשׂוּיָה בוּלוֹת בּוּלוֹת. שֶׁבּוֹ בוֹלְלִים לַבְּהֵמָה מִתּוֹךְ הַבַּיִת. בָּרִאשׁוֹנָה בְּיֶרַח זִיו. שֶׁבּוֹ זִיווֹ שֶׁלְעוֹלָם. הַצְּמָחִים נִיכָּרִין וְהָאִילָנוֹת נִיכָּרִין. מִיכָּן וְהֵילַךְ וַיְהִ֣י | בְּחוֹדֶשׁ נִיסָ֗ן שְׁנַ֥ת עֶשְׂרִ֛ים. וַיְהִ֤י בְחוֹדֶשׁ כִּסְלֵיו֙ שְׁנַ֣ת עֶשְׂרִ֔ים. בַּחוֹדֶשׁ הָֽעֲשִׂירִ֖י הוּא־חוֹדֶשׁ טֵבֵ֑ת. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. אַף שְׁמוֹת הַמַּלְאָכִים עָלוּ בְיָדָן מִבָּבֶל. בָּרִאשׁוֹנָה וַיָּ֣עָף אֵלַ֗י אֶחָד֙ מִן־הַשְּׂרָפִ֔ים. שְׂרָפִ֙ים עוֹמְדִים מִמַּ֨עַל֙ ל֔וֹ. מִיכָּן וְהֵילַךְ וְהָאִ֣ישׁ גַּבְרִיאֵ֡ל. כִּ֥י אִם־מִיכָאֵ֖ל שַׂרְכֶֽם׃
HALAKHAH: From where years? One verse says, the festival of gathering at the end of the year, and another verse says, the festival of gathering at the turn of the year. Which month contains a festival, and a turning point, and the year starts from it? Which one is this? It is Tishre. If you would say Ṭevet, there is a turning point but neither festival nor gathering. If you would say Nisan, there is a turning point and a festival, but no gathering. If you would say Tamuz, there is a turning point and gathering but no festival. So which one is this? It is Tishre. The colleagues said before Rebbi Jonah: should it not be Tamuz? He told them, it is written, in the seventh month, and your are saying so? They said to him, should it not be Tamuz? He said to them, from here on you are quarrelling with me about names of months? As Rebbi Ḥanina said, the names of the months ascended with them from Babylonia. Originally, in the month of Ethanim, in which the Patriarchs were born, and the Patriarchs died, and the Mothers were remembered. Originally, in the month of Bul, where the leaves are falling, and the earth is made into lumps; where one mixes for domestic animals in the house. Originally, in the month of Ziw, which is the splendor of the world, when plants are recognized and trees recognized. From then onwards, it was in the month of Nisan of year twenty; it was in the month of Kislew of year twenty; in the tenth month, this is the month of Ṭevet. Rebbi Simeon ben Laqish said, also the names of angels were in their hands from Babylonia. Originally, there flew to me one of the Seraphim; Seraphim standing over Him. From then on, but the man Gabriel; but your lord Michael.