Over these six persons - Abraham, Isaac, Jacob, Moses, Aaron, and Miriam, with whom some apparently rank Benjamin - the Angel of Death, had no power (Baba. B. 17 a). Benjamin, Amram, Jesse, and Chileb (the son of David) are said to have died (only) through the sin of the serpent.' In other cases, also, Sammael may not be able to exercise his sway till, for example, he has by some ruse diverted a theologian from his sacred study. Thus he interrupted the pious meditations of David by going up into a tree and shaking it, when, as David went to examine it, a rung of the ladder, on which he stood, broke, and so interrupted David's holy thoughts. Similarly, Rabbi Chasda, by occupation with sacred study, warded off the Angel of Death till the crackling of a beam diverted his attention. Instances of the awkwardness of the Enemy are related (Kethub. 77 b), and one rabbi - Joshua, actually took away his sword, only returning it by direct command of God. Where such views of Satan could even find temporary expression, supersititous fears may have been excited; but the thought of moral evil and of a moral combat with it could never have found lodgment.
III. Evil Spirits (Shedim, Ruchin, Rucoth, Lilin).
Here also, as throughout, we mark the presence of Parsee elements of superstition. In general, these spirits resemble the gnomes, hobglobins, elves, and sprites of our fairy tales. They are cunning and malicious, and contact with them is dangerous; but they can scarcely be described as absolutley evil. Indeed, they often prove kind and useful; and may at all times be rendered innocuous, and even made serviceable.
1. Their origin, nature, and numbers. Opinions differ as to their origin, in fact, they variously originated. According to Ab. 12 b, Ber. R. 7, they were created on the eve of the first Sabbath. But since that time their numbers have greatly increased. For, according to Erub. 18 b, Ber. R. 20 (ed Warsh. p. 40 b), multitudes of them were the offspring of Eve and of male spirits, and of Adam with female spirits, or with Lillith (the queen of the female spirits), during the 130 years that Adam had been under the ban, and before Seth was born (Gen. v. 3): [6457] comp. Erub. 18 b. Again, their number can scarcely be limited, since they propogate themselves (Chag. 16 a), resembling men in this as well as in their taking of nourishment and dying. On the other hand, like the Angels they have wings, pass unhindered through space, and know the future. Still further, they are produced by a process of transformation from vipers, which, in the course of four times seven years, successively pass through the forms of vampires, thistles and thorns, into Shedim (Bab. K. 16 a) - perhaps a parabolic form of indicating the origination of Shedim through the fall of man. Another parabolic idea may be implied in the saying that Shedim spring from the backbone of those who have not bent in worship (u.s.).
Although Shedim bear, when they appear, the form of human beings, they may assume any other form. Those of their number who are identified wth dirty places are represented as themselves black (Kidd. 72 a). But the reflection of their likeness is not the same as that of man. When conjured up, their position (whether with the head or the feet uppermost) depends on the mode of conjuring. Some of the Shedim have defects. Thus, those of them who lodge in the caper bushes are blind, and an instance is related when one of their number, in pursuit of a Rabbi, fell over the root of a tree and perished (Pes. 111 b). Trees, gardens, vineyards, and also ruined and desolate houses, but especially dirty places, were their favourite habitation, and the night-time, or before cock-crowing, their special time of appearance. [6458] Hence the danger of going alone into such places (Ber. 3 a, b; 62 a). A company of two escaped the danger, while before three the Shed did not even appear (Ber. 43 b). For the same reason it was dnagerous to sleep alone in a house (Shabb. 151 b), while the man who went out before cock-crow, without at least carrying for protection a burning torch (though moonlight was far safer) had his blood on his own head. If you greeted anyone in the dark you might unawares bid Godspeed to a Shed (Sanh. 44 a). Nor was the danger of this inconsiderable, since one of the worst of these Shedim, especially hurtful to Rabbis, was like a dragon with seven heads, each of which dropped off with every successive lowly bending during Rabbi Acha's devotions (Kidd. 29 b). Specially dangerous times were the days of Wednesday and of the Sabbath. But it was a comfort to know that the Shedim could not create or produce anything; nor had they power over that which had been counted, measured, tied up and sealed (Chull. 105 b); they could be conquered by the Ineffable Name;' and they might be banished by the use of certain formulas, which, when written and worn, served as amulets.