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How Solomon Found the Shamir Through Asmodeus's Secret

Solomon needed a worm that could split rock without a blade. The king of demons kept the secret under a sealed well on a far mountain.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Demons Did Not Know
  2. The Well on the Mountain
  3. Wine Instead of Water
  4. The Rooster Dropped What It Guarded

Solomon put the iron down.

How Solomon Found the Shamir Through Asmodeus's Secret Click for full size

He was building the Temple, and the stones had to come to their places without a blade-mark on them. The Torah had said it already. Iron belongs to swords and spearheads, to warfare and death (Exodus 20:22). An altar built for the divine presence could not be shaped by a tool made to end a life (Deuteronomy 27:5).

He had thousands of stones to dress. He had the wisdom that sent Pharaoh's doomed craftsmen home in their own shrouds. He still could not cut the rock.

The Demons Did Not Know

He asked his advisors. They reminded him that Moses had used the shamir (שמיר) to engrave the names of the twelve tribes on the stones of the ephod. Not a chisel. A creature. A small worm, or a stone that behaved like one. The old reports never quite settled which. It split the hardest stuff by touching it, and left no wound of metal behind.

Moses had used it. It existed. Solomon needed to find it.

He turned to the spirits he commanded. If anyone knew the hiding place, it would be beings that moved through hidden rooms. The demons were stumped. They knew the shamir was real. They did not know where it was kept. They sent him to Asmodeus, king of the demons, who lived far from human houses and knew more than any spirit Solomon had yet asked.

The Well on the Mountain

Asmodeus lived by a well on a distant mountain. Each morning he sealed it with a great rock and went up to the heavenly academy. Each afternoon he came down invisible to sit in earthly houses of learning. Then he put his fingers on the seal. If it was whole, he drank.

Solomon's servant Benaiah went with the ring that bore the divine name, and with a plan. He dug channels at night while the mountain was quiet. He drained the well. He filled it with wine. He covered the mouth with a pierced lid so the wine could sink and the surface would still look like water. Then he hid in the rocks and waited through the heat.

Wine Instead of Water

Asmodeus arrived. He put his fingers on the seal. Unbroken. He bent his head and drank.

Wine, not water. He knew at once what had been done, and who had the power to do it. He tried to stay awake. His eyes went. The king of demons slept on the mountainside, and Benaiah bound him with a chain inscribed with the Name before he could wake.

They brought him to Jerusalem in that chain, to the palace of the man who had trapped him without standing at the well himself.

Solomon asked for the shamir. Asmodeus did not give it gladly. The name on the chain compelled him. "The Prince of the Sea was given it," he said. "He entrusted it to the wild rooster, who uses it to crack open barren rock and plant seeds there. Find the nest. Block the way out. The bird will bring the shamir to cut itself free rather than abandon the nest. Then take it."

The Rooster Dropped What It Guarded

Solomon's servants found the nest and sealed it with glass. They waited.

The rooster came home. The way in was closed. It flew off and came back with the shamir and pressed the worm to the glass. Benaiah shouted. The bird startled. The shamir fell. A hand closed on it.

The wild rooster killed itself out of shame at having lost the thing it had been trusted to guard. It kept faith until a trick beat it, and then it could not live with the failure.

Solomon had the shamir. The Temple stones could be dressed without iron. The king whose wisdom had a wall around it, like sand around the sea, had needed a drunk demon and a dead bird to finish the House.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Legends of the Jews 5:131Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

It wasn't a sudden plunge, but a slow slide fueled by choices… and a little help from the King of Demons himself.

In Legends of the Jews, Solomon’s troubles began to snowball. while he was building the Temple – that magnificent, awe-inspiring Temple – he ran into a bit of a problem. The Torah is very clear that you can’t use iron tools when you’re building an altar (Exodus 20:25). So how was he supposed to shape the stones from the quarry to fit perfectly?

The scholars reminded him of something fascinating: Moses had used the shamir, a mythical stone with the power to split rocks, to engrave the names of the tribes on the precious stones of the ephod – that ceremonial breastplate worn by the High Priest. The shamir. But where could Solomon find such a thing?

He turned to his demons, as you do when you're a king with supernatural connections. But even they were stumped! They knew of its existence, but not its location. Finally, though, they offered a clue. They suspected that Asmodeus, King of the Demons, held the secret. They even knew where he lived: a specific mountain.

The demons described Asmodeus' peculiar habits. On this mountain, there was a well, Asmodeus’ source of drinking water. Every day, before ascending to heaven – yes, even demons apparently attend heavenly academies to debate Torah – he would seal the well with a large rock. He’d check the seal when he returned, making sure it hadn’t been disturbed before taking a drink.

So, how does this detail about a well and a rock tie into Solomon's downfall? Well, it’s the beginning of a fascinating story involving trickery, ambition, and the subtle ways even the wisest of us can be led astray. We’ll see how Solomon’s quest for the shamir, and his interaction with Asmodeus, would eventually contribute to the heavy price he had to pay for his sins. As we'll find out, sometimes the most seemingly insignificant detail can be the thread that unravels everything.

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Bamidbar Rabbah 19:3Bamidbar Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

The Book of Ecclesiastes puts it perfectly: “All this I attempted with wisdom; I said: I will become wise, but it is distant from me” (Ecclesiastes 7:23). This feeling, this yearning, is at the heart of a fascinating passage in Bamidbar Rabbah 19, a section of the great Midrashic (rabbinic interpretive commentary) collection, Bamidbar Rabbah (Numbers Rabbah).

The passage kicks off by talking about Solomon, the wisest of all men. The text reminds us that “God granted wisdom to Solomon…[like the sand that is on the seashore]” (I Kings 5:9). What does the sand have to do with it? Well, the Rabbis offer a beautiful explanation: Solomon’s wisdom was like the sand, encompassing the wisdom of all of Israel, whose numbers were also likened to the sand of the sea (Hosea 2:1). Rabbi Levi adds another layer, suggesting that just as sand acts as a barrier for the sea, so too, wisdom was contained within Solomon.

Even Solomon's legendary wisdom had its limits. As the passage points out, “Solomon’s wisdom exceeded the wisdom of all the people of the east” (I (Kings 5:1)0). What was the wisdom of these "people of the east"? Apparently, they were experts in divination by bird calls. Intriguing. Rabbi Shimon ben Gamliel even praises some of their customs: they kissed on the hand instead of the mouth, cut with knives instead of biting, and sought counsel in open spaces.

Then there's the wisdom of Egypt, which Solomon also surpassed. The Midrash tells a story of Solomon seeking craftsmen from Pharaoh Nekho to build the Temple. Pharaoh, in a sly move, sends him workers destined to die within the year. Solomon, through Divine insight, knows their fate and sends them back with shrouds. A rather morbid mic drop, wouldn’t you say?

But hold on, the text doesn't stop with Solomon. It goes even further back, comparing Solomon’s wisdom to that of Adam, the first man. Remember how God consulted the angels before creating Adam? The angels questioned the point of creating humankind. To demonstrate humanity's potential, God paraded all the animals before them. The angels couldn't name them, but Adam could. “This one it is fitting to call bull, this one lion, this one horse…” (Genesis 2:20). Even more profound, Adam named God Himself, recognizing Him as “Lord” (Isaiah 42:8).

The passage continues, drawing parallels between Solomon and other wise figures: Abraham, Moses, and Joseph. The story of Joseph is particularly fascinating. The Egyptians, begrudgingly acknowledging his wisdom, tested him by presenting him with tablets written in seventy languages. Joseph, through Divine assistance, was able to read them all, even mastering the sacred tongue (Psalms 81:6).

We then get a glimpse into Solomon's understanding of the natural world. The text asks, rhetorically, how could Solomon speak to trees, animals, and fish? The answer is that he understood the symbolic meaning behind them. For example, he pondered why a leper is purified with both cedar and hyssop. The answer? Because the leper’s pride was as towering as the cedar, and his healing comes through humility, as small as the hyssop.

The passage ends with a powerful statement: Even with all his vast knowledge, Solomon confessed that some things were simply beyond his grasp. He investigated, he asked, he searched, but the mystery of the red heifer (parah adumah), a ritual sacrifice described in Numbers 19, remained elusive. "I said: I will become wise, but it is distant from me" (Ecclesiastes 7:23).

What does this all mean for us? Perhaps it's a reminder that the pursuit of wisdom is a lifelong journey. That even the wisest among us encounter mysteries that defy understanding. And that humility, like the hyssop, is an essential ingredient in the quest for knowledge. Maybe the point isn't to know everything, but to keep striving, to keep asking, and to accept that some things will always remain just beyond our reach. The beauty, perhaps, lies in the reaching itself.

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