Editing Demon (section)

== Judaism ==
{{See also|Dybbuk|Samael}}
There are differing opinions in Judaism about the existence or non-existence of demons (''[[shedim]]'' or ''[[se'irim]]'').<ref name="JE-shedim"/> Some Rabbinic scholars assert that demons have existed in Talmudic times, but do not exist regularly in present. When prophecy, [[Shekhinah|divine presence]], and [[divine inspiration]] gradually decreased, the demonic powers of impurity have become correspondingly weak, too.{{sfn|Taylor|2020|pp=190–191}}

=== Hebrew Bible ===
The [[Hebrew Bible]] mentions two classes of demonic spirits, the {{Lang|hbo-latn|se'irim}} and the {{Lang|hbo-latn|shedim}}. The word ''{{Lang|hbo-latn|shedim}}'' (singular {{Lang|hbo-latn|shed}} or {{Lang|hbo-latn|sheyd}}) appears in two places in the Hebrew Bible.<ref>{{bibleverse||Psalm|106:37}}, {{bibleverse||Deuteronomy|32:17}}</ref> The ''{{Lang|hbo-latn|se'irim}}'' (singular {{Lang|hbo-latn|sa'ir}}, {{Gloss|male goat}}) are mentioned once in [[Leviticus 17]]:7,<ref name="JE-shedim"/> probably a recollection of [[Assyria]]n demons in the shape of goats.{{sfn|McCraw|Arp|2017|p=9}} They might be a metaphorical symbol for life-threatening animals, such as [[hyena]]s, [[ostrich]]s, and [[jackals]].{{sfn|Hutter|2011}} The ''{{Lang|hbo-latn|shedim}}'', however, are not pagan demigods, but the foreign gods themselves. They are evil insofar that they are not affiliated with the Jewish deity.<ref>Jackson, D. R. (2004). Enochic Judaism: Three Defining Paradigm Exemplars (Vol. 49). A&C Black. p. 34</ref> These entities appear in a scriptural context of [[Animal sacrifice|animal]] or [[child sacrifice]] to non-existent [[false god]]s.<ref name="JE-shedim" />

Various diseases and ailments were ascribed to demons, particularly those affecting the brain and those of internal nature. Examples include [[catalepsy]], headache, [[epilepsy]] and nightmares. There also existed a demon of blindness, Shabriri ({{Lit|dazzling glare}}), who rested on uncovered water at night and blinded those who drank from it.{{sfn|Isaacs|1998|p=[https://books.google.com/books?id=4iLqceVe7S0C&pg=PA96 96]}}

Demons supposedly entered the body and caused the disease while overwhelming or "seizing" the victim. To cure such diseases, it was necessary to draw out the evil demons by certain incantations and talismanic performances, at which the [[Essenes]] excelled.<ref name="JE-shedim"/> [[Josephus]], who spoke of demons as "spirits of the wicked which enter into men that are alive and kill them", but which could be driven out by a certain [[Rootwork|root]],<ref>''Bellum Judaeorum'' vii. 6, §&nbsp;3</ref> witnessed such a performance in the presence of the Emperor [[Vespasian]]<ref>"Antiquities" viii. 2, §&nbsp;5</ref> and ascribed its origin to [[King Solomon]]. In mythology, there were few defences against [[Babylonian religion|Babylonian demons]]. The mythical [[Mace (bludgeon)|mace]] [[Sharur (mythological weapon)|Sharur]] had the power to slay demons such as [[Asag]], a legendary ''[[gallu]]'' or ''[[edimmu]]'' of hideous strength.

=== Talmudic tradition and Midrashim ===
{{Further|Midrash}}
In the [[Jerusalem Talmud]], notions of ''{{Lang|hbo-latn|shedim}}'' ({{Gloss|demons}} or {{Gloss|spirits}}) are almost unknown or occur only very rarely, whereas in the [[Babylonian Talmud]] there are many references to ''{{Lang|hbo-latn|shedim}}'' and magical incantations. The existence of ''{{Lang|hbo-latn|shedim}}'' in general was not questioned by most of the Babylonian [[Talmudist]]s. As a consequence of the rise of influence of the Babylonian Talmud over that of the Jerusalem Talmud, late rabbis, in general, took as fact the existence of ''{{Lang|hbo-latn|shedim}}'', nor did most of the medieval thinkers question their reality.{{sfn|Kohler|2020|p=123}} However, rationalists like [[Maimonides]] and [[Saadia Gaon]] and others explicitly denied their existence, and completely rejected concepts of demons, evil spirits, negative spiritual influences, attaching and possessing spirits. They thought the essential teaching about ''shedim'' and similar spirits is, that they should not be an object of worship, not a reality to be acknowledged or feared.{{sfn|Kohler|2020|p=124}} Their point of view eventually became mainstream Jewish understanding.<ref name="JE-shedim" />

The opinion of some authors is not clear. [[Abraham ibn Ezra]] states that insane people can see the image of ''{{Lang|hbo-latn|se'irim}}'', when they go astray and ascribe to them powers independent from God. It is not clear from his work, if he considered these images of ''{{Lang|hbo-latn|se'irim}}'' as manifestations of actual spirits or merely delusions.{{citation needed|date=December 2023}} Despite academic consensus, [[Rabbi]]s disputed that Maimonides denied the existence of demons entirely. He would only dispute the existence of demons in his own life time, but not that demons had existed once.{{sfn|Taylor|2020|pp=185–188}}

Occasionally an [[Angels in Judaism|angel]] is called ''[[satan]]'' in the Babylon Talmud. But ''satans'' do not refer to demons as they remain at the service of God: "Stand not in the way of an ox when coming from the pasture, for Satan dances between his horns".<ref>Pes. 112b; compare B. Ḳ. 21a</ref>

[[Aggadah|Aggadic]] tales from the Persian tradition describe the ''{{Lang|hbo-latn|shedim}}'', the'' [[Mazzikin|mazziḳim]]'' ("harmers"), and the'' ruḥin'' ("spirits"). There were also ''[[lilin]]'' ("night spirits"), ''ṭelane'' ("shade", or "evening spirits"), ''ṭiharire'' ("midday spirits"), and'' ẓafrire'' ("morning spirits"), as well as the "demons that bring famine" and "such as cause storm and earthquake".<ref>(Targ. Yer. to Deuteronomy xxxii. 24 and Numbers vi. 24; Targ. to Cant. iii. 8, iv. 6; Eccl. ii. 5; Ps. xci. 5, 6.)</ref><ref name="JE-shedim"/> According to some [[Aggadah|aggadic]] stories, demons were under the dominion of a king or chief, usually ''[[Asmodai]]''.<ref>Targ. to Eccl. i. 13; Pes. 110a; Yer. Shek. 49b</ref>

=== Kabbalah ===
In [[Kabbalah]], demons are regarded as a necessary part of the divine emanation in the material world and a byproduct of human sin ([[Qlippoth]]).{{sfn|Dennis|2016|p={{page needed|date=December 2023}}}} After they are created, they assume an existence on their own. Demons would attach themselves to the sinner and start to multiply as an act of self-preservation.{{sfn|Taylor|2020|p=185}} Medieval Kabbalists characterize such demons as [[Destroying angel (Bible)|punishing angels of destruction]]. They are subject to the divine will, and do not act independently.{{sfn|Taylor|2020|p=182}}

Other demonic entities, such as the ''{{Lang|hbo-latn|shedim}}'', might be considered benevolent. The [[Zohar]] classifies them as those who are like humans and submit to the Torah, and those who have no fear of God and are like animals.{{sfn|Taylor|2020|p=184}}

=== Second Temple Judaism ===
{{See also|Apotropaic magic}}
The sources of demonic influence were thought to originate from the [[Watcher (angel)|Watchers]] or [[Nephilim]], who are first mentioned in [[Genesis 6]] and are the focus of [[1 Enoch]] Chapters 1–16, and also in [[Book of Jubilees|Jubilees]] 10. The Nephilim were seen as the source of the sin and evil on Earth because they are referenced in Genesis 6:4 before the story of the [[Genesis flood narrative|Flood]].{{sfn|Hanneken Henoch|2006|pp=11–25}} In Genesis 6:5, God sees evil in the hearts of men. [[Book of Enoch|Ethiopic Enoch]] refers to Genesis 6:4–5, and provides further description of the story connecting the Nephilim to the corruption of humans. According to the [[Book of Enoch]], sin originates when angels descend from heaven and fornicate with women, birthing giants. The Book of Enoch shows that these [[fallen angel]]s can lead humans to sin through direct interaction or through providing forbidden knowledge. Most scholars understand the text, that demons originate from the evil spirits of the deceased giants, cursed by God to wander the Earth. [[Dale Martin (scholar)|Dale Martin]] disagrees with this interpretation, arguing that the ghosts of the Nephilim are distinct. The evil spirits would make the people sacrifice to the demons, but they were not demons themselves.{{sfn|Martin|2010}} The spirits are stated in Enoch to "corrupt, fall, be excited, and fall upon the earth, and cause sorrow".<ref>Enoch 15:11</ref>{{sfn|VanderKam|1999}}