A different story tells of a golem that fell in love, and when rejected, became the violent monster seen in most accounts.

An illustration of a golem.

In Jewish folklore, a golem ( ; ) is an animated anthropomorphic being, created entirely from inanimate matter.

The most famous golem narrative involves Judah Loew ben Bezalel, the late 16th century chief rabbi of Prague.

In the Talmud ( Tractate Sanhedrin 38b ), Adam was initially created as a golem ( גולם ) when his dust was " kneaded into a shapeless husk.

Early on, it was noted that the main disability of the golem was its inability to speak.

During the Middle Ages, passages from the Sefer Yetzirah ( Book of Creation ) were studied as a means to attain the mystical ability to create and animate a golem, although there is little in the writings of Jewish mysticism that supports this belief.

In some tales, ( for example those of the Golem of Chelm and the Golem of Prague ) a golem is inscribed with Hebrew words that keep it animated.

A Polish Kabbalist, writing in about 1630 – 1650, reported the creation of a golem by Rabbi Eliyahu thus: " And I have heard, in a certain and explicit way, from several respectable persons that one man close to our time, whose name is R. Eliyahu, the master of the name, who made a creature out of matter Golem and form tzurah and it performed hard work for him, for a long period, and the name of emet was hanging upon his neck, until he finally removed it for a certain reason, the name from his neck and it turned to dust.

The most famous golem narrative involves Judah Loew ben Bezalel, the late 16th century chief rabbi of Prague, also known as the Maharal, who reportedly created a golem to defend the Prague ghetto from antisemitic attacks and pogroms.

Some versions have the golem eventually turning on its creator or attacking other Jews.

Some strictly orthodox Jews believe that the Maharal did actually create a golem.

Cathy Gelbin finds an earlier source in Philippson's The Golem and the Adulteress, published in the Jewish magazine Shulamit in 1834, which describes how the Maharal sent a golem to find the reason for an epidemic among the Jews of Prague, although doubts have been expressed as to whether this date is correct.

" But it has been said of this passage, " Even when Maharal is eulogized, whether in David Gans ’ Zemach David or on his epitaph …, not a word is said about the creation of a golem.

No Hebrew work published in the 16th, 17th, and 18th centuries ( even in Prague ) is aware that the Maharal created a golem.

Rabbi Yedidiah Tiah Weil ( 1721 – 1805 ), a Prague resident, who described the creation of golems, including those created by Rabbi Avigdor Kara of Prague, did not mention the Maharal, and Rabbi Meir Perels ' biography of the Maharal published in 1718 does not mention a golem.

The existence of a golem is sometimes a mixed blessing.

* Golem ( ILP ) ( http :// www. doc. ic. ac. uk /~ shm / Software / golem )

Other mentioned properties include: creation of perpetually burning lamps, transmutation of common crystals into precious stones and diamonds, reviving of dead plants, creation of flexible or malleable glass, or the creation of a clone or golem.

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