Shedim

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File:Compendium rarissimum totius Artis Magicae. Wellcome L0027769.jpg

lang}}) in birdlike form, with typical rooster feet, as depicted in Compendium rarissimum totius Artis Magicae, 1775

File:Foster Bible Pictures 0074-1 Offering to Molech.jpg

lang}}), showing the typical depiction of the Ammonite deity Moloch of the Old Testament in medieval and modern sources (illustration by Charles Foster for Bible Pictures and What They Teach Us, 1897)

Template:Quote box Template:Quote box Shedim (Template:Langx; singular: {{#invoke:Lang|lang}} šēḏ)<ref>Russell, J. B. (1987). The Devil: Perceptions of Evil from Antiquity to Primitive Christianity. Vereinigtes Königreich: Cornell University Press. p. 215</ref> are spirits or demons in the Tanakh and Jewish mythology. Shedim do not, however, correspond exactly to the modern conception of demons as evil entities as originated in Christianity.<ref>Dorian Gieseler Greenbaum. The Daimon in Hellenistic Astrology: Origins and Influence. BRILL, 2015. Template:ISBN. p. 127.</ref> While evil spirits were thought to cause maladies, shedim differed conceptually from evil spirits.<ref>Dorian Gieseler Greenbaum. The Daimon in Hellenistic Astrology: Origins and Influence. BRILL, 2015. Template:ISBN. p. 128.</ref> Shedim were not considered evil demigods, but the gods of foreigners; further, they were envisaged as evil only in the sense that they were not God.<ref>Benjamin W. McCraw, Robert Arp. Philosophical Approaches to Demonology. Routledge, 2017. Template:ISBN. p. 9.</ref>

They appear only twice (and in both instances in the plural) in the Tanakh, at Psalm 106:37 and Deuteronomy 32:17. In both instances, the text deals with child sacrifice or animal sacrifice.<ref>W. Gunther Plaut, The Torah: A Modern Commentary (Union for Reform Judaism, 2005), p. 1403 online</ref><ref>Dan Burton and David Grandy, Magic, Mystery, and Science: The Occult in Western Civilization (Indiana University Press, 2003), p. 120 online.</ref> Although the word is traditionally derived from the root Template:Sc (Template:Langx shuḏ) that conveys the meaning of "acting with violence" or "laying waste,"<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> it was possibly a loanword from Akkadian, in which the word shedu referred to a spirit that could be either protective or malevolent.<ref name="EliorSchäfer2005">Template:Cite book</ref><ref>Encyclopedia of Spirits: The Ultimate Guide to the Magic of Fairies, Genies, Demons, Ghosts, Gods & Goddesses. Judika Illes. HarperCollins, Jan 2009. p. 902.</ref><ref name = PA21>The Encyclopedia of Demons and Demonology. Rosemary Guiley. Infobase Publishing, May 12, 2010. p. 21.</ref> With the translation of Hebrew texts into Greek, under the influence of Zoroastrian dualism, "shedim" was translated into Greek as daimonia with implicit connotations of negativity. Later, in Judeo-Islamic culture, shedim became the Hebrew word for the jinn, conveying the morally ambivalent attitude of these beings.<ref>Jan Dirk Blom, Iris E. C. Sommer. Hallucinations: Research and Practice. Springer Science & Business Media, 2011. Template:ISBN. p. 237.</ref>

OriginEdit

According to one legend, the shedim are the descendants of serpents, or of demons in serpent form, in allusion to the story of the serpent in Eden, as related in Genesis.<ref>Template:Cite book</ref> A second view is that they are the offspring of Lilith,<ref>Template:Cite book</ref> from her union with Adam or other men, while a third says that God created them on the sixth day, starting to fashion their bodies but failing to complete the work because he was obliged to rest on the Sabbath.<ref>Loos, H. v. d. (1965). The Miracles of Jesus. Belgien: E. J. Brill. p. 343</ref> Even after the Sabbath, he left them as they were, in order to show that, when the Sabbath comes, all work still unfinished at the beginning of the Sabbath must afterward be viewed as complete.<ref name = shedim>Maureen Bloom. Jewish Mysticism and Magic: An Anthropological Perspective. Routledge, 2007. Template:ISBN. p. 128.</ref> As a result, the shedim have souls like those of humans, but lack the bodies to contain them.<ref>Edwards, J. R. (2009). The Hebrew Gospel and the Development of the Synoptic Tradition. Vereinigtes Königreich: Eerdmans Publishing Company. p.52</ref> Yet a fourth conception was that the shedim had their origins among the builders of the Tower of Babel - these being divided by their motivations into three groups, of which the third and worst comprised those who sought actively to wage war against God and were punished for their sacrilegious hubris by transformation into the shedim.<ref name="JewishGuide">Template:Cite book</ref> Finally, the Zohar describes them as offspring of the demons Azazel and Naamah.<ref name="PA21" /><ref>Template:Cite book</ref>

Biblical and rabbinical texts depict shedim as demonic entities, with references such as Deuteronomy 32:17 and Psalm 106:37 suggesting sacrifices to these beings, including human sacrifices like the firstborn. However, the extent and details of such practices in ancient Israel remain a subject of debate among scholars. Hurwitz's work, citing archaeological finds and the existing rite of 'pidjon ha’ben,' supports the notion of such sacrifices, especially in the archaic period.<ref>Template:Cite book</ref>

TraitsEdit

The Talmud describes the shedim as possessing some traits of angels, and some traits of humans: Template:Quote

According to Rashi, shedim, like lillin but unlike ruchos, have human form, although no human body. They eat and drink as humans do.<ref name="JewishGuide"/>Template:Rp

They can cause sickness and misfortune,<ref name="shedim" /> follow the dead and fly around graves.

One is admonished not to do many thing that could invoke the shedim, such as whistling or even saying the word "shedim". The 12th century mystic Judah ben Samuel of Regensburg wrote in his will and testament that one should not seal up windows completely because it traps shedim in the house.

The shedim are not always seen as malicious creatures; they can be helpful. Some are said to be even able to live according to the Torah, like Asmodeus.<ref>Raphael Patai Encyclopedia of Jewish Folklore and Traditions Routledge 2015 Template:ISBN</ref>

Conjuring shedim is not necessarily forbidden, depending on whether the theologian discussing the topic views such summoning to constitute sorcery. Even if summoning shedim is an act of sorcery and thus forbidden, consulting shedim conjured by a non-Jew would be permissible.<ref name="JewishGuide"/>Template:Rp

AppearanceEdit

In early midrashim, shedim are corporeal beings. they take the form of men, but have no shadow (Yeb. 122a; Giṭ. 66a; Yoma 75a). Sometimes they are black goat-like beings (Kiddushin 29a); other times, seven-headed dragons (Kiddushin 29a). They are occasionally called malʾake ḥabbala (angels of destruction) (Ber. 51a; Ket. 104a; Sanh. 106b). If a man could see them, he would lack the strength to face them, although he can see them by throwing the ashes of the fetus of a black cat around his eyes, or by scattering ashes around his bed he can trace their footprints similar to those of roosters in the morning ( Ber.6a). To see if the shedim were present, ashes were thrown to the ground or floor, which rendered their footsteps visible. In later Judaism, these entities developed into more abstract beings.

Shedim can shapeshift, sometimes assuming a human form, the Talmud telling how Asmodeus assumed King Solomon's form and ruled in his place for a time.<ref>Template:Cite book</ref>

In the Zohar:<ref>Template:Cite book</ref> Template:Quote

ReferencesEdit

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External linksEdit

Elyonim veTachtonim. An on-line database of angels, demons, ghosts and monsters in the Bible and Babylonian Talmud.

Template:Book of Deuteronomy

Shedim

Contents

OriginEdit

TraitsEdit

AppearanceEdit

See alsoEdit

ReferencesEdit

Further readingEdit

External linksEdit