In the Gemara, the shamir (Hebrew : שָׁמִירšāmīr) is a worm or a substance that had the power to cut through or disintegrate stone, iron and diamond. King Solomon is said to have used it in the building of the first Temple in Jerusalem in place of cutting tools. For the construction of the Temple in Jerusalem, which promoted peace, it was inappropriate to use tools that could also cause war and bloodshed. [2]
Referenced throughout the Talmud and midrashim, the Shamir was reputed to have existed in the time of Moses as one of the ten wonders created on the eve of the first Shabbat just before God finished creation. [lower-alpha 1] Moses reputedly used the Shamir to engrave the stones of the priestly breastplate of the High Priest of Israel. [4]
King Solomon, aware of the existence of the Shamir but unaware of its location, commissioned a search that turned up a "grain of Shamir the size of a barleycorn." Solomon's artisans reputedly used the Shamir in the construction of the Temple. The material to be worked, whether stone, wood or metal, was affected by being "shown to the Shamir." Following this line of logic (anything that can be 'shown' something must have eyes to see), early Rabbinical scholars described the Shamir almost as a living being. Other early sources, however, describe it as a green stone. This is supported by contemporary scholars who believe that the Shamir was emery, a blue-green stone mined as an abrasive powder for thousands of years. The word emery comes from Koinē Greek : σμύρις, romanized: smúris, which likely shares the same root as the Semitic shamir. [5]
For storage, the Shamir was meant to have been always wrapped in wool and stored in a container made of lead; any other vessel would burst and disintegrate under the Shamir's gaze. The Shamir was said to have been either lost or had lost its potency (along with the "dripping of the honeycomb") by the time of the destruction of the First Temple during the Siege of Jerusalem (587 BC). [6]
According to the Asmodeus legend from the Talmud (Tractate Gittin 68a-b), the location of the Shamir was told to King Solomon by Asmodeus, who Solomon captured. Asmodeus was captured by Benaiah ben Jehoiada, [4] who captured the demon king by pouring wine into Asmodeus' well, making him drunk, and wrapping him in chains that were engraved with a sacred name of God. Once captured, Asmodeus is brought to Solomon in Jerusalem, where Asmodeus informs Solomon that the Shamir was not given to him, but to Rahab, the angel of the sea. [7] [8] The angel of the sea had then given the Shamir to a bird, identified by the Talmud as the Hoopoe (Hebrew דּוּכִיפַת), who had been using the Shamir to split rocks to build its nests. The Shamir is then retrieved by placing glass over the Hoopoe's nest, forcing the bird to use the Shamir to break through the glass. [9]
King Solomon also used the Shamir to engrave gemstones. He also used the blood of the Shamir worm to make carved jewels with a mystical seal or design. According to an interview with George Frederick Kunz, an expert in gemstone and jewelry lore, this led to the belief that gemstones so engraved would have magical virtues, and they often also ended up with their own powers or guardian angel associated with either the gem or the precisely engraved gemstones. [10]
The Quran mentions a creature thought to be the Shamir, [11] when pointing out the ignorance of the jinn who worked for Solomon concerning the occult, and emphasizing that all knowledge rests only with God:
And when We decreed death for him, nothing showed his death to them save a creeping creature of the earth which gnawed away his staff. And when he fell, the jinn saw clearly how, if they had known the Unseen, they would not have continued in despised toil.Saba' 34:14 [12]
According to commentators such as ibn Abbas, when Solomon died his body remained leaning on his staff for a long time, nearly a year, until "a creature of the earth, which was a kind of worm," gnawed through the stick weakening it and the body fell to the ground. [13] It was then that the jinn knew that he had died a long time before and until then they were working hard thinking he was supervising them. It also became clear to humans who divined and engaged in occult activities or spirit-consulting, or worshipped the jinn, that they do not possess knowledge of the occult. [13]
Solomon, also called Jedidiah, was the fourth monarch of the Kingdom of Israel and Judah, according to the Hebrew Bible and the Old Testament. The successor of his father David, he is described as having been the penultimate ruler of all Twelve Tribes of Israel under an amalgamated Israel and Judah. The hypothesized dates of Solomon's reign are from 970 to 931 BCE. According to the biblical narrative, after Solomon's death, his son and successor Rehoboam adopted harsh policies towards the northern Israelites, who then rejected the reign of the House of David and sought Jeroboam as their king. In the aftermath of Jeroboam's Revolt, the Israelites were split between the Kingdom of Israel in the north (Samaria) and the Kingdom of Judah in the south (Judea); the Bible depicts Rehoboam and the rest of Solomon's patrilineal descendants ruling over independent Judah alone.
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Metatron, or Matatron, is an angel in Judaism, Christianity, and Islam. Metatron is mentioned three times in the Talmud, in a few brief passages in the Aggadah, the Targum, and in mystical Kabbalistic texts within Rabbinic literature. The figure forms one of the traces for the presence of dualist proclivities in the otherwise monotheistic visions of both the Tanakh and later Christian doctrine. In Rabbinic literature, he is sometimes portrayed as serving as the celestial scribe. The name Metatron is not mentioned in the Torah or the Bible, and how the name originated is a matter of debate. In Islamic tradition, he is also known as Mīṭaṭrūn, the angel of the veil.
Asmodeus or Ashmedai is a king of demons in the legends of Solomon and the constructing of Solomon's Temple.
Shedim 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. While evil spirits were thought to be the cause of maladies, shedim differed conceptually from evil spirits. Shedim were not considered as evil demigods, but the gods of foreigners, and were envisaged as evil only in the sense that they were not God.
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The Testament of Solomon is a pseudepigraphical composite text ascribed to King Solomon but not regarded as canonical scripture by Jews or Christian groups. It was written in the Greek language, based on precedents dating back to the early 1st millennium AD, but was likely not completed in any meaningful textual sense until sometime in the Middle Ages. In its most noteworthy recensions, the text describes how Solomon was enabled to build his temple by commanding demons by means of a magical ring that was entrusted to him by the archangel Michael.
The Seal of Solomon or Ring of Solomon is the legendary signet ring attributed to king Solomon in medieval mystical traditions, from which it developed in parallel within Jewish mysticism, Islamic mysticism and Western occultism.
The priestly breastplate or breastpiece of judgment was a sacred breastplate worn by the High Priest of the Israelites, according to the Book of Exodus. In the biblical account, the breastplate is termed the breastplate of judgment, because the Urim and Thummim were placed upon it. These elements of the breastplate are said in the Exodus verse to carry the judgment of God concerning the Israelites at all times.
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The Gemara returns to the story of how Solomon acquired the shamir... [Solomon's servants] searched until they found the nest of a wild cock that had young,[...]
Asmodeus told Solomon that the Shamir was given by God to the Angel of the Sea, and that Angel entrusted none with the Shamir except the moor-hen, which had taken an oath to oversee the Shamir.