Spirits
Rabbi Aryeh Citron
Parshat Masei
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Spirits
In this week’s Torah Portion of Masei we read about one who accidentally kills someone and how he must be exiled to the cities of refuge.[1] The accidental murderer has to remain in that city until the Kohen Gadol (High Priest) passes away.
The Torah considers the person’s intention to be of paramount significance. Despite that fact that this person killed someone, since he did it unintentionally, he is not punished the same as an actual murderer would be, but instead goes into exile.
The same is true in serving G-d. It is not sufficient to merely do the action of the mitzvot. One must perform the mitzvot with the correct intention – in order to cleave to G-d. Only then is the Mitzvah considered complete.[2]
Why the Kohen Gadol?
Several reasons are given for why the release of the murderer is linked to the passing away of the Kohen Gadol.
· When the Kohen Gadol enters the Holy of Holies on Yom Kippur, he is supposed to pray on behalf of all of the Jewish people. He should especially pray that not even one Jew should transgress any of the three major sins: Idolatry, murder or sexual immorality. Since this person killed (albeit accidentally) it is evident that the Kohen Gadol did not pray sufficiently. In this respect, he is considered somewhat responsible for this tragedy. His death is therefore part of the accidental murderer’s atonement process.[3]
· The Kohen Gadol is supposed to cause the Divine Presence (Shechinah) to rest amongst the Jewish people. By killing someone, the murderer caused the Divine Presence to depart from the Jewish people. It is therefore not fitting for the murderer to be free in the area of the Kohen Gadol.[4]
· If the accidental murderer were to be seen while the Kohen Gadol was alive, people might blame the Kohen Gadol for not doing justice and punishing the murderer more severely.[5]
We learn from the punishment of the accidental murderer as to how careful one must be to not destroy or damage a human life, including one’s own.
This article will focus on actions that were considered dangerous or injurious by the sages of the Talmud due to the existence of spirits and demons. In addition, we will explore the general subject of whether these creatures really exist.
Demons
According to the Mishna,[6] the demons were created on the sixth day of creation. Unlike the other creations, they were not created with physical bodies. The Zohar says that before G-d created man he discussed the matter with all of the other creations. They were all happy about the creation of man and each one “contributed” something to the new man. The demons on the other hand, were unhappy about the creation of man and tried to discourage G-d from creating him. Ever since then, the demons have been at odds with mankind.[7] They often try to entice a person to sin, and can be causes of harm and distress.
Close Encounters with Demon Kind
The Talmud records many stories of encounters that people had with demons (known as Shaidim). Several examples:
- Rav Acha bar Yakov killed a seven-headed demon with his prayers.[8]
- Rav Yosi of Tzaitor succeeded in chasing away a bad demon which was trying to displace a good demon.[9]
- Rabbi Shimon bar Yochai was aided by a (friendly) demon named Ben Tamilion in annulling several negative decrees against the Jewish people.[10]
- Rav Papa had a (friendly) demon that would serve him.[11]
- Mar bar Rav Ashi once obligated a demon to pay for breaking someone’s barrel.[12]
- There was a friendly demon named Yosef Shidah who shared information with the rabbis of the Talmud.[13]
- King Solomon used the demons to help him locate a special worm he needed for the building of the Holy Temple.[14]
- There are several references in the Talmud to a female demon in the time of Adam HaRishon who was known as Lilit.[15]
Rambam’s Opinion
The Rambam wrote that black magic, divination, and similar practices have no power at all. In his opinion, anyone who believes that they have power but that the Torah forbids their use is a fool.[16] It has been suggested that he had the same view regarding the existence of demons.[17] Similarly, the Me’iri writes that the belief in demons and their actions is nothing but emptiness.[18] In their opinions, the above stories in the Talmud must be understood as metaphors.
The simple reading of the Talmud, however, is that these creatures do exist. In addition, the Talmud records many behaviors from which we should refrain for fear of being injured by demons (as explained below). The rabbis who recorded these rules as law apparently believed in their importance.[19]
Nowadays
The Talmud says that Rabbi Chaninah ben Dosa and Abayeh decreed that the demons should not frequent populated areas.[20] We therefore find that many laws that were enacted to protect one from demons no longer apply. It seems, however, that on rare occasions, they do appear and have power to damage.[21] For this reason, there are still various laws that we observe today as protection against them[22].
Some of these laws are presented here.
Foods
There are many laws relating to food that we do in order to protect against bad spirits.
Several of them:
- Food Under the Bed
- One should not leave food or drink under a bed where people sleep.[23] If one does so, there is a bad spirit that rest on those foods.[24] This applies even if the food is covered.[25]
- Peeled Garlic, Onion, and Eggs
- Spilling from a Drink
- Some people spill out a drop from the water (or other liquids) they are going to drink before doing so. The reason for this is that a demon may have drunk from that water and left his “poison” behind.[32] (This is not the common custom.)
- Water in a Metal Container Overnight
Sleeping
- A man should not sleep alone at night in a dark[35], locked room. Doing so might invite the evil spirit Lilit.[36]
Talking
- One should be careful not to utter words of punishment towards another person, e.g., “May the devil take you.” These words are heard by negative forces who can then ask G-d to act on them.[37]
- Even when simply recounting a negative event, it is wise to say something like: “Lo aliechem” i.e., may such a thing never happen to you.[38]
Washing the Hands
When one wakes up in the morning, a spirit of impurity rests on one’s hands.[39] This spirit can only be removed by the ritual hand-washing (netilat yadayim). Before washing one’s hands in this way, one should not:
- Walk four amot (approx. 6 feet).[40]
- If they did not prepare the water in advance and they have no choice, they may walk to the nearest sink and rely on the opinion that the entire house in considered like four amot.[41]
- Touch their mouth, nostrils, ears, wound or any other “opening” in their body.[42]
- Touch food.[43]
- If one did touch food that food should be washed three times before it is eaten.[44]
- It is preferable to not even touch one’s garments before washing.[45]
If one wakes up in the middle of the night and plans to go back to sleep, they need not wash their hands by their bed.[46]
The water from this washing should not be poured in an area where people walk.[47]
Mayim Acharonim
The washing of the fingertips before reciting the Grace after Meals is also associated with a “bad spirit.” This washing should therefore not be done on the ground in a place where people walk.[48]
For this reason, some have a custom of using only a small amount of water for Mayim Acharonim.[49]
Other Hand Washing
There are other activities after which one must wash his hands. This is also related to a “bad spirit” and should be done even if one is not planning to pray or study Torah in the near future.
These activities are:[50]
- One who comes out of the bathroom or shower
- One who cuts (or bites) his fingernails or toenails
- One who touches his feet or any other part of his body which is normally covered
- One who touches his shoes
- One who scratches his hair
- One who donates blood
- One who walks in a cemetery, attends a funeral, or enters the room where a dead person is lying[51]
- One who has marital intercourse
- One who takes a haircut[52]
Walking
- A man should not walk between two women or vice versa.[53]
- If one has no choice, in the above situation, one should hold something in one’s hand as a “separation.”[54]
- During the time known as the “Three Weeks” (between the 17th of Tammuz and the 9th of Av), one should not walk alone in a remote area between the fourth and the ninth hours of the day (i.e. from mid-morning until mid-afternoon).[55]
Renovations
- When renovating, one should not completely close up the space where a former doorway or window was. The demons that use these openings will have to take a longer route and this may cause them to become upset.[56]
- If one wishes to close up such an opening, one may do so but should leave the area of a handbreadth and a half open. They may put a metal pipe through that opening which they may later seal with cement and paint.[57]
- One should not demolish a baking oven which is connected to the ground.[58]
Mezuzot
One may not remove their mezuzot when moving to a different home if the next tenant or owner is a Jew.[59] This would leave the house without protection and could damage the future occupants. The one who caused this damage (i.e., the one who removed the mezuzot) may be punished severely for causing this damage.[60]
- If the new tenant wishes, he may take down the old mezuzot and put up his own.[61]
- If one has expensive mezuzot, some say that one may take down those mezuzot and replace them with simpler (but kosher) mezuzot.[62]
Wishing you all a Shabbat Shalom from chilly Melbourne Australia,
Aryeh Citron
[1] Numbers, 35, 9 - 34
[2] Rabeinu Bachaye on the verse
[3] Targum Yonatan on the verse. See there that in such cases the Kohen Gadol would die within one year. See also Makot 11a.
[4] Rashi on the verse
[5] Da’at Zekienim on the verse
[6] Avot, 5, 6 See Bereishit Rabbah 24
[7] Tikunie Zohar Chadash, page 44, quoted in Nishmat Chayim by Manashe ben Israel, Mamar 3, end of Chapter 27
[8] Kiddushin 29b
[9] Midrash Tanchuma, Parshat Kedoshim, No. 7
[10] Me’ilah 17a and b See there Tos. D.H. Yatza
[11] Chullin 105b
[12] Ibid
[13] See Pesachim 110a
[14] Gittin 68a and on
[15] See Shabbat 151b See also Rabeinu Bachaye on Gen. 5, 3, Eiruvin 18b
[16] Laws of Avodat Kochavim, 11, 6
[17] Nishmat Chayim, Mamar 3, Chapter 12 by Rabbi Manashe ben Israel
[18] On Sanhedrin 96a
[19] See Nishmat Chayim, ibid, that, in his opinion, the Rambam was influenced by the philosophers of his era (Aristotle and the like) and that the traditional Rabbinical view is, that demons do in fact, exist.
[20] Pesachim 112b
[21] Ibid 113a
[22] See Kuntres Acharon 1 on Shulchan Aruch HaRav, Hilchot Shmirat HaGuf VehaNefesh
[23] Y.D. 116, 5
[24] A bad spirit (or ru’ach ra’ah) is a reference to some sort of demon or spirit.
[25] Shach, 4, on Y.D. ibid
[26] Ben Ish Chai, second year Parshat Pinchas, 2
[27] Yabi’ah Omer, I, Y.D. 9
[28] Niddah 17a
[29] Semak, 171
[30] Beit Shlomo, 1, Y.D. 189
[31] Responsa Yad Meir, 19
[32] See Chullin 105b, Shulchan Aruch HaRav ibid, 4
[33] Niddah 17a, Shulchan Aruch HaRav, ibid, 7
[34] Sha’arie Halacha Uminhag, 3, pg. 40
[35] Kaf HaChaim, 239, 17
[36] Shabbat 151b, See Zohar Tazria, 45a, Magen Avraham 239, 7
[37] Berachot 191, Rama on Y.D. 376, 2 Shulchan Aruch HaRav, ibid 12
[38] Sefer Chassidim 638, Kaf HaChaim, Y.D. 116, 191
[39] O.C. 4, 9
[40] Magen Avraham, 4, 1 in the name of the Zohar Some are strict and wash while still lying in their beds (e.g. on their night table) [Agra DePirka, 9].
[41] Mishna Berura, 1, 2
[42] Shabbat 108b, O.C. 4, 3
[43] Shulchan Aruch HaRav, 4, 6
[44] Mishna Berura, 4, 14
[45] Magen Avraham, ibid
[46] Eishel Avraham on O.C. 4
[47] Shulchan Aruch HaRav, ibid, 9
[48] Ibid, 181, 2
[49] Kaf HaChaim, 161, 6
[50] Ketzot HaShulchan, 2, 11
[51] It is customary not to pass the washing utensil from hand to hand after visiting a cemetery or returning from a funeral (Shmirat HaGuf VeHanefesh, 54 note 35).
[52] These hand washings may be done from a faucet and need not be done six times alternately. Despite this, many have a custom of washing in the ritual manner after many of these activities.
[53] Pesachim 191a, Shulchan Aruch HaRav, ibid, 9
[54]Sefer Shmirat HaGuf Vehanefesh, 111, 12
[55] O.C. 551, 18, see Eishel Avraham there
[56] Tzava’at Rabbi Yehudah HaChasid, 20, Kaf HaChaim, Y.D. 116, 122
[57] Sha’arie Halacha Uminhag 3, pg. 45
[58] Tzva’at Rabbi Yehudah HaChasid, 49 It has been suggested that the reason for this is that an oven brings life to the world in a way that is similar to a fruit tree which may not be chopped down (Responsa Ben Porat, 2, 11).
[59] Bava Metziah 102a, Y.D. 191, 2
[60] See Tos. on Bava Metziah ibid, 101b D.H. Lo and Ritva there
[61] Responsa Mor Va’Ahalot,, Ohel Berachot Vehoda’ot, Siman 15
[62] Da’at Torah on Y.D. ibid