הַאי מַאן דִּמְפַנֵּי אַגִּירְדָּא דְּדִיקְלָא – אַחֲדָא לֵיהּ לְדִידֵיהּ רוּחַ פַּלְגָּא. וְהַאי מַאן דְּמַצְלֵי רֵישֵׁיהּ אַגִּירְדָּא דְּדִיקְלָא – אַחֲדָא לֵיהּ רוּחַ צְרָדָא. הַאי מַאן דְּפָסְעִי אַדִּיקְלָא, אִי מִיקְטַל – קָטֵיל; אִי אִיעֲקַר – מִיעֲקַר וּמָיֵית. הָנֵי מִילֵּי, דְּלָא מַנַּח כַּרְעֵיהּ עִילָוֵיהּ, אֲבָל מַנַּח כַּרְעֵיהּ עִילָּוֵיהּ – לֵית לָן בָּהּ.

The Gemara continues to discuss harmful spirits. One who relieves himself on the stump of a palm tree will be seized by a spirit of a pain of half his head, i.e., a migraine, and one who places his head on the stump of a palm tree will be seized by a spirit of sickness. One who walks over a palm tree, if the tree is cut down, he too will be killed. If that tree is uprooted, he will also be uprooted and will die. The Gemara comments: This statement applies only if he does not place his legs upon it; however, if he places his legs upon it, we have no problem with it.

חֲמִשָּׁה טוּלֵּי הָוֵי; טוּלָּא דְּדִיקְלָא יְחִידָא, טוּלָּא דְּכַנְדָּא, טוּלָּא דְּפִרְחָא, טוּלָּא דִּזְרַדְתָּא. אִיכָּא דְּאָמְרִי: אַף טוּלָּא דְּאַרְבָּא, וְטוּלָּא דַּעֲרַבְתָּא. כְּלָלָא דְּמִילְּתָא: כָּל דְּנָפֵישׁ עַנְפֵיהּ קָשֵׁי טוּלֵּיהּ

The Gemara cites another statement with regard to shadows. There are five types of dangerous shadows: The shadow of a single palm tree, the shadow of a tree called kanda , the shadow of a caperbush, and the shadow of the sorb tree. Some say: Also the shadow of a ship and the shadow of a willow. The general rule of the matter is: Whatever has many branches, its shadow is dangerous.

וְכָל דְּקָשֵׁי סִילְוֵיהּ – קָשֵׁי טוּלֵּיהּ לְבַר מִכְּרוֹ מָשָׁא, אַף עַל גַּב דְּקָשֵׁי סִילְוֵיהּ – לָא קָשֵׁי טוּלֵּיהּ, דַּאֲמָרָה לָהּ שִׁידָא לִבְרָהּ: פִּירְחֵי נַפְשִׁיךְ מִכְּרוֹ מָשָׁא, דְּאִיהוּ הוּא דְּקָטֵיל לַאֲבוּךְ, וְקָטֵיל לְדִידֵיהּ. אָמַר רַב אַשִׁי: חָזֵינָא לְרַב כָּהֲנָא דְּפָרֵישׁ מִכּוּלְּהוּ טוּלֵּי.

And any tree whose wood is hard, its shadow is dangerous, except for the tree called kero masa . Although its wood is hard, its shadow is not dangerous, as the demon said to her son: Leave the kero masa tree alone, as it was that tree that killed your father. And the tree later killed the son too. The kero masa tree is harmful to demons. Rav Ashi said: I saw that Rav Kahana avoided all types of shadows.

בֵּי פִּרְחֵי – רוּחֵי; דְּבֵי זְרַדְתָּא – שִׁידָא; דְּבֵי אִיגְרֵי – רִישְׁפֵי. לְמַאי נָפְקָא מִינָּהּ? לְקָמֵיעָא.

The Gemara comments: The demons near the caperbush are called ruḥei . A demon found near the sorb trees is called shida . The demons found in gardens are called rishfei . The Gemara asks: What is the practical difference of these definitions? It makes a difference for writing an amulet on behalf of one who has been harmed. It is necessary to know the name of the demon who caused the damage.

דְּבֵי פִּרְחֵי בְּרִיָּה שֶׁאֵין לָהּ עֵינַיִם. לְמַאי נָפְקָא מִינָּהּ? לְגַזּוֹזֵי לָהּ. זִימְנָא חֲדָא הֲוָה אָזֵיל צוּרְבָא מֵרַבָּנַן לְאַפְנוֹיֵי לְבֵי פִּרְחֵי. שְׁמַע דְּקָא אֲתָא עִילָּוֵיהּ, וְגָזֵי לָהּ. כִּי אֲזַלָא – חַבְּקֵיהּ לְדִיקְלָא; צָוַוח דִּיקְלָא וּפָקְעָה הִיא.

The Gemara further comments: The demon found near the caperbush is a creature with no eyes. What is the practical halakhic difference of this observation? It is relevant with regard to fleeing from it. The Gemara relates: Once a Torah scholar went to relieve himself near a caperbush. He heard the demon coming and fled from it. When this evil spirit went, it grabbed a palm tree and got stuck there. The palm tree dried out and the demon burst.

פִּרְחָא דְּבֵי זְרַדְתָּא – שֵׁידֵי. הָא זְרַדְתָּא דִּסְמִיכָה לְמָתָא – לָא פְּחָתָא מִשִּׁיתִּין שֵׁידֵי. לְמַאי נָפְקָא מִינָּהּ? לְמִיכְתַּב לָהּ קָמֵיעָא.

It was stated above that the demons found near the sorb tree are called sheidei . The Gemara comments: This sorb tree that is close to the city contains no less than sixty demons. The Gemara asks: What is the practical difference of this statement? The Gemara answers: It is relevant for writing an amulet for this number.

הַהוּא בַּר קַשָּׁא דְּמָתָא דְּאָזֵיל וְקָאֵי גַבֵּי זְרַדְתָּא דַּהֲוָה סְמִיךְ לְמָתָא. עָלוּ בֵּיהּ שִׁיתִּין שֵׁידֵי וְאִיסְתַּכַּן. אֲתָא לְהַהוּא מֵרַבָּנַן דְּלָא יָדַע דִּזְרַדְתָּא דְּשִׁיתִּין שֵׁידֵי הִיא, כָּתַב לָהּ קָמֵיעַ לַחֲדָא שִׁידָא. שְׁמַע דְּתָלוּ חִינְגָּא בְּגַוֵּויהּ, וְקָא מַשְׁרוּ הָכִי: סוּדָרֵיהּ דְּמָר כִּי צוּרְבָא מֵרַבָּנַן, בָּדֵיקְנָא בֵּיהּ בְּמָר דְּלָא יָדַע בָּרוּךְ. אֲתָא הַהוּא מֵרַבָּנַן דְּיָדַע דִּזְרַדְתָּא שִׁיתִּין שֵׁידֵי הֲוָה, כָּתַב לָהּ קָמֵיעָא דְּשִׁיתִּין שֵׁידֵי. שָׁמַע דְּקָא אָמְרוּ: פַּנּוּ מָנַיְיכוּ מֵהָכָא.

The Gemara relates: A certain ruler of a city walked and stood by a sorb tree that was near a city. Sixty sheidei demons came upon him and he was in danger. One of the Sages who did not know that it was a sorb tree of sixty sheidei came and wrote him an amulet for one shida demon. That man heard that there was a celebration inside the tree, and the demons were singing: The scarf of the Master is like that of a Torah scholar, but we checked the Master and he does not know how to say barukh , the blessing when donning a scarf. The demons were mocking him and saying that he did not know how to write an amulet. Another one of the Sages, who knew that it was a sorb tree of sixty sheidei , came and wrote an amulet against sixty demons. He heard them saying: Clear your items away from here.

קֶטֶב מְרִירִי, תְּרֵי קִטְבֵּי הָווּ, חַד מִקַּמֵּי טִיהֲרָא וְחַד מִבָּתַר טִיהֲרָא. דְּמִקַּמֵּי טִיהֲרָא – קֶטֶב מְרִירִי שְׁמוֹ, וּמִיחֲזִי בֵּי כַּדָּא דְּכַמְכָּא, וַהֲדַר בֵּיהּ בַּחֲשָׁא. דְּבָתַר טִיהֲרָא – ״קֶטֶב יָשׁוּד צָהֳרַיִם״ שְּׁמוֹ, וּמִיחֲזִי בֵּי קַרְנָא דְּעִיזָּא, וַהֲדַר בֵּיהּ כְּנַפְיָא.

The Gemara discusses the ketev meriri , a demon mentioned in the Torah (Deuteronomy 32:24). There are two types of ketev demons, one that comes before noon in the morning and the other one comes in the afternoon. The one that comes before noon is called ketev meriri , and it appears in a jug of kutaḥ , a Babylonian spice, and continuously revolves around inside it. The ketev in the afternoon is called ketev yashud tzaharayim (Psalms 91:6), and it appears inside the horn of a goat and revolves around inside it like a sifter.

אַבַּיֵי הֲוָה שָׁקֵיל וְאָזֵיל, וְאָזֵיל רַב פַּפָּא מִימִינֵיהּ וְרַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ מִשְּׂמָאלֵיהּ. חַזְיֵיהּ לְהַהוּא קֶטֶב מְרִירִי דְּקָא אָתֵי לְאַפֵּיהּ דִּשְׂמָאלֵיהּ, אֲהַדְרָא לְרַב פַּפָּא לִשְׂמָאלֵיהּ, וּלְרַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ לִימִינֵיהּ. אֲמַר לֵיהּ רַב פַּפָּא: אֲנָא מַאי שְׁנָא דְּלֹא חָשַׁשׁ לִי? אֲמַר לֵיהּ: אַתְּ שַׁעְתָּא קָיְימַת לָךְ.

The Gemara relates: Abaye was coming and walking along the street. And Rav Pappa was walking on his right and Rav Huna, son of Rav Yehoshua, was on his left. Abaye saw a certain ketev meriri coming on his left side and he switched Rav Pappa to his left and Rav Huna, son of Rav Yehoshua, to his right. Rav Pappa said to Abaye: And I, what is different that you were not concerned about any possible harm to me? Abaye said to him: The time is in your favor. You are wealthy and fortunate, and therefore I believe that you will most likely not be harmed by the demon.

מֵחַד בְּתַמּוּז עַד שִׁיתְסַר בֵּיהּ – וַדַּאי שְׁכִיחִי; מִכָּאן וְאֵילָךְ – סָפֵק שְׁכִיחִי סָפֵק לָא שְׁכִיחִי. וּמִשְׁתַּכְּחִי בְּטוּלֵּי דְּחַצָבָא דְּלָא חָצֵב גַּרְמִידָא, וּבְטוּלֵּי דְּצַפְרָא וּפַנְיָא דְּלָא הָוֵי גַּרְמִידָא, וְעִיקָּר בְּטוּלֵּי דְּבֵית הַכִּסֵּא.

The Gemara comments: From the first of Tammuz to the sixteenth of that month, these demons are certainly found. From here onward it is uncertain whether they are found or whether they are not found. And they can be found in the shadow of a sea squill that has not grown a cubit, and in the shadow of objects in the morning and evening when their length is less than a cubit. And they are mostly found in the shadow of a privy.

אָמַר רַב יוֹסֵף: הָנֵי תְּלָת מִילֵּי יָהֵיב אַרְבּונָא לִנְהורָא: מַן דְּסָרֵיק רֵישֵׁיהּ יָבֵשׁ, וּמַן דְּשָׁתֵי טִיף טִיף, וּמַן דְּסַיֵּים מְסָנֵי אַדְּמַיְּיתְנֵיהּ כַּרְעָא.

Rav Yosef said: These three matters cause blindness to the light of one’s eyes: One who combs his hair when it is dry, one who drinks wine that is dripping from the barrel, and one who puts on shoes when his feet are wet after being washed.

תְּלַאי בְּבֵיתָא – קָשֵׁי לַעֲנִיּוּתָא, כִּדְאָמְרִי אֱינָשֵׁי: תְּלָא סִילְתָא – תְּלָא מְזוֹנֵיהּ. וְלָא אֲמַרַן אֶלָּא רִיפְתָּא, אֲבָל בִּישְׂרָא וְכַוְורֵי – לֵית לָן בָּהּ, אוֹרְחֵיהּ הִיא. פַּארֵּי בְּבֵיתָא קָשֵׁי לַעֲנִיּוּתָא. נְשׁוֹרָא בְּבֵיתָא – קָשֵׁי לַעֲנִיּוּתָא. בְּלֵילֵי שַׁבָּתוֹת וּבְלֵילֵי רְבִיעִית – שָׁרוּ מַזִּיקִין עִילָּוֵיהּ.

If a food is hanging in one’s house, it causes poverty. This is as people say in a popular proverb: He who hangs the basket hangs his sustenance, i.e., he loses it. And we said this only about hanging bread; however, if one hangs meat and fish, we have no problem with it. The reason is that it is the common practice to hang meat and fish. Bran [ parei ] in the house causes poverty. Bread crumbs in the house cause poverty. If these crumbs are spread throughout the house on Shabbat nights, i.e., Friday nights, or on Tuesday nights, when demons are present, harmful spirits rest on them.

אִיסָרָא דִּמְזוֹנֵי נָקִיד שְׁמֵיהּ, אִיסָרָא דַּעֲנִיּוּתָא נָבָל שְׁמֵיהּ. צָעָא אַפּוּמָא דְּחַצְבָּא – קָשֵׁי לַעֲנִיּוּתָא. מַאן דְּשָׁתֵי מַיָּא בְּצָעֵי – קָשֵׁי לִבְרוֹקַתִּי; דְּאָכֵיל תַּחְלֵי וְלָא מָשֵׁי יְדֵיהּ – מִפְחִיד תְּלָתִין יוֹמִין.

The administering angel appointed over food is called Nakid, i.e., he is clean [ naki ] and particular about cleanliness. The administering angel appointed over poverty is called Naval. The angel appointed over food will not stay in a dirty place, while the angel appointed over poverty will thrive there. A plate placed on a jug causes poverty. One who drinks water from a plate causes eye pain. One who eats cress without washing his hands will be afraid for thirty days.