Are there really such thing as sheidim? If so, what are they? Please include sources.

  • I believe (someone please correct me if I'm wrong) that there is a particular sheid by the name of "Yosef Sheida" that was mentioned in the gemara as helping chazal. Apparently, the Maharal also used this sheid in the creation of the golem (or so they say......). I'll work on sources for this.
    – HodofHod
    Commented Feb 1, 2012 at 23:04
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    see the book Minchas Yehuda by Rabbi Yehuda Fatya. incredible accounts he witnessed.
    – ray
    Commented Apr 6, 2015 at 19:19
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    – Isaac Moses
    Commented Feb 11, 2016 at 14:24
  • Demons do not exist
    – Jonathan
    Commented Dec 22, 2019 at 20:22
  • @HodofHod The Golem of Prague is generally believed to be a hoax. See Magic, Mysteries & Mysticism by Rabbi Mordechai Zvi Trenk, the chapter titled The Golem of Prague.
    – fartgeek
    Commented Jan 11, 2023 at 22:35

9 Answers 9


Unless we assume it is all allegory, the Talmud is replete with references to Mazikin, aka Sheidim, and they sure sound real.

Rabbis even had conversations with them (e.g. Chullin 105b), provided a way to see them (Berachot 6a), overheard them (Succa 28a) and established laws based on their existence (e.g. Berachot 3b and Pesachim 100b).

King Solomon and the king of Sheidim, Asmodai, were acquaintences, so to speak. Read all about it in Gittin 68b. The Egyptians were adept at both magic and harnessing sheidim (Sanhedrin 67b).

Abaye decreed upon the Mazikin that they should no longer bother us, which may explain why we don't know much about their existence today.

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    Source Request - Where did Abaye decree that Mazikim should no longer bother us?
    – Menachem
    Commented Sep 2, 2011 at 20:38
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    @Menachem: Pesachim 112b, bottom. Although it doesn't say that he addressed all of the mazikin, just their queen Igras bas Machalas.
    – Alex
    Commented Sep 2, 2011 at 20:46
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    @HodofHod: This would also fit in with the Minchat Elazar's statement that the Baal Shem Tov permanently banned them from civilized areas (after a period of using them for his own purposes): Divre Torah Vol 9, chapter 89 -- hebrewbooks.org/pdfpager.aspx?req=4714&pgnum=71
    – Menachem
    Commented Sep 22, 2011 at 22:12
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    @HodofHod: My understanding is that was a localized ban, limited to the house in the story. As the story says (on page 207) - "From that day onwards, those dreadful creatures, the demons, were never again either seen or heard in that house." - hebrewbooks.org/pdfpager.aspx?req=15614&st=&pgnum=207
    – Menachem
    Commented Nov 24, 2011 at 2:52
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    My sources relate that a Rabbi conversed with a sheid or overheard one speaking. If it isn't allegory, and it actually happened as stated, then I conclude the sheid must exist. The only other option I can think of is to assert the Rabbi was hallucinating, which I do not find persuasive. This isn't comparable to scientific matters where we may dispute Talmudic explanations of phenomena -- here we are discussing a documented empirical observation.
    – Barry
    Commented May 9, 2017 at 23:16

The gemara clearly mentions sheidim, and there were certainly Rishonim (e.g. Rashi) and Acharonim who took these mentions literally.

The Rambam takes them non-literally, as he writes in Moreh Nevuchim 1:7 and in his perush haMishnayot to Avodah Zarah 4:7.

The Kotzker Rebbe has a famous elu veElu in which he explains that the Rambam effectively paskened sheidim out of existence. However, if one looks at the actual words of the Rambam, it seems rather unlikely that the Rambam would agree to this harmonization.

I discuss this in depth, giving the text of the actual sources, in this parshablog post: http://parsha.blogspot.com/2010/10/demons-on-ark-and-kotzkers-famous-elu.html

  • The Kotzker was not the only one to offer an "eilu v'eilu" approach. The Minchas Elazar offers a different approach based on a gemara in Pesachim and on the fact that the Moreh Nevuchim was written with a particular audience in mind. (What he does with the Peirush Hamishnayos reference, I don't know.) Also, it should be noted that there do exist other rishonim that criticize the Rambam for this statement.
    – jake
    Commented Feb 28, 2011 at 14:42
  • Careful, if you deny Sheidim they might come to attack you!!! See parsha.blogspot.com/2011/09/was-ibn-ezra-killed-by-demons.html Commented Sep 2, 2011 at 11:11
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    @RebChaimHaQoton כללא דמילתא כל דקפיד קפדי בהדיה ודלא קפיד לא קפדי בהדיה ומיהו למיחש מיבעי
    – Fred
    Commented Feb 13, 2014 at 18:41
  • @jake which rishonim criticize the Rambam on this?
    – mevaqesh
    Commented Aug 24, 2015 at 20:54
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    @jake Correct. The audience in mind was nevuchim (perplexed); which is in the title. They had problems believing this stuff, so the Rambam had to reconcile it for them, so they would say least believe in the Torah, if there belief wasn't strong enough to believe everything whether they understand or not. I don't think you can learn from moreh nevuchim what the Rambam held.
    – user613
    Commented Oct 7, 2015 at 14:28

The straightandforward understanding of Chazal is that there are sheidim and that they are a troublemaking species which are somewhat physical, somewhat spiritual.

Our Rabbis taught: Six things are said concerning demons: in regard to three, they are like the ministering angels; and in regard to three like human beings.‘In regard to three they are like ministering angels’: they have wings like ministering angels; and they fly from one end of the world to on the other like ministering angels; and they…hear from behind the Veil like ministering angels. ‘And in regard to three, they are like human beings’: they eat and drink like human beings, they propagate like human beings, and they die like human beings. (Hagigah 16a, Traditional Press)

Our Rabbis taught: there are three reasons why one must not go into a ruin: because of suspicion, of falling debris and of demons [sheidim]… To one [person] an evil spirit may show itself and harm him; to two it may show itself, but without harming them; to three it will not even show itself (Berakoth 3a, 43b, Traditional Press, New York City New York, translated by Maurice Simon, M.A., edited by Rabbi Dr. I. Epstein B.A., Ph.D., D. Lit.)


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    What about the Rambam?
    – Bas613
    Commented Apr 11, 2010 at 4:14
  • I don't know of a source where the Rambam discusses this explicitly but his son R. Avraham does as is mentioned in the link. It seems to me his hypothesis isn't obvious.
    – Yirmeyahu
    Commented Apr 11, 2010 at 5:04
  • The question was whether they exist. Citing a Chazal only answers the question, if Chazal's authority extends to non-halachic matters. This crucial point should be edited in. For a variety of sources that state that this is not the case, see judaism.stackexchange.com/questions/53349/belief-in-midrashim/….
    – mevaqesh
    Commented Feb 29, 2016 at 2:28

The Rambam, practically alone among the major commentators, has the almost unique view that sheidim do not exist, and the entire idea was a simple superstition, played upon by the Sages for use parables and other concepts. Consequently, he interpreted all the Gemaros and Midrashim that mention sheidim as allegories or the like. Though some of his interpretations can be found in Moreh Nevuchim, we unfortunately do not have his explanations to all the Aggados in Shas, though he did at one time plan on compiling such a book (see his introduction to the Moreh). His son Rav Avraham seems to hold his father's views on the matter. See, for example, his introduction to Aggados, printed in most editions of Ein Yaakov. The Meiri, in his running commentary of the Gemara, makes a point of trying to explain how the Rambam may have learned these Gemaras. The vast majority of Rishonim and Acharonim, however, chief among them the Ramban, are of the opinion that sheidim do in fact exist. This is primarily based on the hundreds of references in Chazal to sheidim, which certainly seem to exist. The Ramchal in Derech Hashem explains that sheidim are somewhat physical and somewhat spiritual beings. The Tannaim and Amoraim seemed to frequently meet and even interact with sheidim. The question remains: Why do we not see or detect sheidim nowadays? The simple answer is that we are not on the spiritual level to notice such beings. My Grandfather shlita told me that Rabbi Ruderman zt"l, late Rosh Yeshivah of Ner Yisroal, suggested a different reason. The Gemara in Pesachim 112b relates that certain great Sages were on the spiritual stature to decree, as it were, that the sheidim not reveal themselves on certain days of the week. Rav Ruderman suggested, perhaps somewhat in jest, that the very fact that the Rambam thought shaidim do not exist caused, as it were, their disappearance.

  • parsha.blogspot.com/2010/10/…
    – Double AA
    Commented May 12, 2014 at 2:01
  • By the way, this is a misrepresentation of the Meiri. He does not "explain how Rambam would understand the Gemara". Rather, he himself explains every Gemara involving demons as referring to anything besides demons, as he obviously did not believe in demons himself.
    – mevaqesh
    Commented Feb 11, 2016 at 16:12
  • It's worth noting that in "Torah, Chazal and Science" Rav Meiselman has an entire appendix devoted to R' Avraham ben haRambam's letter and the question of its authenticity. He quotes the text and includes variants based on various manuscripts.
    – Binyomin
    Commented Mar 23, 2021 at 23:02

The Previous Lubavitcher Rebbe, in his memoirs, recounts a story about the Alter Rebbe's (Rabbi Schneur Zalman, the first Chabad Rebbe) great-grandfather, R' Baruch Batlan. Apparently, he was a tenant in a building which became inhabited by sheidim after the passing of the building's owners. After trying several ways to remove them, his Rebbe, R' Yoel, the Baal Shem of Zamoshtch, came and called them to a "Din Torah". The story is fascinating in its entirety, but in short, the Beis Din paskened that they must leave the building, so they did.

Interestingly, it appears that they are held by the ban to avoid inhabited places, and only violated it in this case on the orders of Ashmedai. The sheidim held that they were the legal heirs to the building's owners, because the owners' curses had created them.

This story took place in the mid-1600's

  • Very similar to the story in Chullin 105b: הנהו שקולאי דהוו דרו חביתא דחמרא בעו לאיתפוחי אותבוה תותי מרזיבא פקעה אתו לקמיה דמר בר רב אשי אפיק שיפורי שמתיה אתא לקמיה אמר ליה אמאי תעביד הכי אמר ליה היכי אעביד כי אותביה באונאי אמר ליה את בדוכתא דשכיחי רבים מאי בעית את הוא דשנית זיל שלים אמר ליה השתא נמי ליקבע לי מר זימנא ואפרע קבע ליה זימנא כי מטא זימנא איעכב כי אתא אמר ליה אמאי לא אתית בזמנך אמר ליה כל מילי דצייר וחתים וכייל ומני לית לן רשותא למשקל מיניה עד דמשכחינן מידי דהפקרא
    – sam
    Commented Nov 6, 2013 at 2:23
  • "Din Torah"How does that work?
    – Aigle
    Commented Feb 9, 2016 at 21:35
  • @sam translation?Into english
    – Aigle
    Commented Feb 9, 2016 at 21:38

It is true that the Talmud Bavli clearly mentions shedim in many places. As in other areas, they followed the science of the time, so something that seems unscientific now was a reasonable belief back then.
However, that doesn't mean they were completely wrong. They felt there were certain harmful invisible forces that existed in the world and that one must protect himself from. Although we wouldn't call these forces 'demons' nowadays, we do know of other microscopic forces that can cause harm. So if they said one should wash his hands to get rid of "ruach rah" or "bad spirits", it wasn't exactly wrong. Washing hands does help get rid of the "bad spirits" of bacteria. While its true not all cases can be explained like this, the overall belief in 'demons' can often be connected to many real phenomena.

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    Most of the mysticism of the Gemora can be explained with knowledge of things which can not be directly seen by the human eye.
    – avi
    Commented Sep 3, 2011 at 20:57
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    I've never seen any poskim permitting things based on such Svaros. In that case, one would not have to wash one's hands before bread with a keli, just use a good disinfectant. Commented Sep 4, 2011 at 4:27
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    Your answer is based on the assumption that sheidim indeed do not exist. You bring no proof to this assumption, so you didn't answer the OP's question. In addition, the gemara in brachos mentions an amora who actually saw demons and was harmed by them. The gemara was very obviously not talking about microscopic germs. You also (somewhat condescendingly) write "so the fact that most people don't believe in demons don't exist doesn't dishonor them in any way". You're absolutely right in this, as the fact that most people dont believe in them proves absolutely nothing.
    – Shraga
    Commented Jan 31, 2013 at 13:35
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    @Phil You can see Jewish sources for the fact that they don't exist elsewhere on this page. You may consider this answer a limmud zechut as to how to understand the words of Chazal according to those opinions.
    – Double AA
    Commented Feb 3, 2013 at 5:29
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    Incidentally, @ShmuelBrin washing hands before bread is related to Tumah, not Sheidim.
    – Double AA
    Commented Feb 3, 2013 at 5:40

The Meiri reinterprets "mazikin" and the like wherever they appear in Shas as anthing from the evil inclination to thoughts of heresy. See here which lists instances of such reinterpretation by the Meiri.

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    Commentless downvoters: unlike shedim I know you exist. You are welcome to disagree with the Meiri, but I am not sure why you downvote his opinion; especially as it was shared by the greatest halachic codifier of all time.
    – mevaqesh
    Commented Feb 29, 2016 at 2:25

Ralbag writes that sheidim are imaginary. He goes a step further than most other authorities who deny the existence of sheidim and actually attempts to prove that the Sages themselves (despite all their discussions about sheidim) believed that sheidim are imaginary.

The Talmud records the following about sheidim:

Berachot 43b

ואמר רב זוטרא בר טוביה אמר רב אבוקה כשנים וירח כשלשה איבעיא להו אבוקה כשנים בהדי דידיה או דילמא אבוקה כשנים לבר מדידיה ת"ש וירח כשלשה אי אמרת בשלמא בהדי דידיה שפיר אלא אי אמרת לבר מדידיה ארבעה למה לי והאמר מר לאחד נראה ומזיק לשנים נראה ואינו מזיק לשלשה אינו נראה כל עיקר אלא לאו שמע מינה אבוקה כשנים בהדי דידיה שמע מינה

R. Zutra b. Tobiah further said in the name of Rab: A torch is as good as two [persons] and moonlight as good as three. The question was asked: Is the torch as good as two counting the carrier, or as good as two besides the carrier? — Come and hear: ‘Moonlight is as good as three’. If now you say, ‘including the carrier there is no difficulty. But if you say, ‘besides the carrier’, why do I want four, seeing that a Master has said: To one [person] an evil spirit may show itself and harm him; to two it may show itself, but without harming them; to three it will not even show itself? We must therefore say that a torch is equivalent to two including the carrier; and this may be taken as proved. (Soncino translation)

Ralbag argues that if sheidim actualy existed then this description would not be true:

Commentary to Deuteronomy 32:17

והנה הכונה בשניהם הדמות הדמוים הכוזבים כי ענין מציאות השד הוא דמיון לבד ולזה אמרו רז"ל לאחד נראה ומזיק לשנים נראה ואינו מזיק לשלשה אינו נראה ואינו מזיק ואלו היה ענין שהיה לו מציאות בעצמו היה נראה לשלשה כמו שהוא נראה לאחד או לשנים

And the intent of both of them is the imagining of false imaginations. For the existence of the sheid is merely an imagination. That is why the Sages say, "to one it appears and harms, to two it appears but does not harm, and to three it does not appear nor harm". Now if the fact was that it has its own existence, it would appear to three just like it appears to one or two.


Demons as they appear in the Bavli seem to be a Babylonian belief because:

  • The Yerushalmi hardly mentions them
  • The Babylonians were quite concerned with protecting themselves from demons as we see from their incantation bowls
  • The name Lilith (one of the demons) is thought to derive from lilitu, an Akkadian word meaning "spirits"

There are a few occurrences of terms in the Tanach referring to demons. The only instance in the Torah of the word shed is in Devarim 32:17:

יִזְבְּח֗וּ לַשֵּׁדִים֙ לֹ֣א אֱלֹ֔הַ אֱלֹהִ֖ים לֹ֣א יְדָע֑וּם חֲדָשִׁים֙ מִקָּרֹ֣ב בָּ֔אוּ לֹ֥א שְׂעָר֖וּם אֲבֹתֵיכֶֽם׃

That verse plainly states that demons have no power. Is that because they don't exist?

  • The verse doesn't say that demons don't have power. The simple understanding is that they are "not gods," and Onkoles translates, "they slaughtered for demons to no avail." Yes, many held that demons aren't real (notably Rambam, Meiri, and Ralbag), but you can't prove that from this verse.
    – DonielF
    Commented Apr 18, 2019 at 13:00

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