>>3312034
Spoken like an addict
Queer dogg boy
Maybe it's dehydration causing the constipation
MAVET (Mawet), the ordinary Hebrew word for death, is also the proper name of a Canaanite underworld god (Mot), the enemy of Baal in a Ugaritic epic. The proper name, not the common noun, should probably be understood in Isaiah 28:15, 18: "We have made a covenant with Death," and Jeremiah 9:20 [Eng. 9:21]: "For Death is come up into our windows" (cf. Hos. 13:14; Job 18:13, "the firstborn of Death"; 28:22).
LILITH (Isa. 34:14; ultimately from Sumerian lil, "air," not Heb. layl(ah), "night") was originally a succubus, believed to cohabit with mortals, but in the Arslan Tash incantation quoted above she is identified with the child-stealing demon, a character she retains in later folklore. The tradition that the name means "screech-owl" (in so many translations) reflects a very ancient association of birds, especially owls, with the demonic.
Belial (Heb. Beliyya'al) is a Hebrew compound word which etymologically means "no benefit" or "no thriving" and in liberal usage is often equivalent to "scoundrel." But already in the Bible "streams of Beliyya'al" means "streams of destruction" (II Sam. 22:5; Ps. 18:5). In the intertestamental literature Belial is "the spirit of perversion, the angel of darkness, the angel of destruction" and other spirits are subject to him. Mastemah, which as a common noun means approximately "enmity, opposition" in Hosea 9:7
the tannaitic period. The mazzikim ("harmful spirits") are said to have been created on the eve of the Sabbath of creation (Avot 5:6) but this late reference is the only one made to demons in the entire Mishnah. Among the accomplishments of both Hillel (Sof. 16:9) and his disciple R. Johanan b. Zakkai was their knowledge of "the speech of the shedim" ("devils," Suk. 28a). The latter also gave the analogy of a ru'ah tezazit ("the demon of madness") entering a man and being exorcised, in order to explain to a heathen the anomaly of the laws of the red heifer , although he agreed with his wondering disciples that it was but "putting him off with a straw" and that he himself did not accept it (PR 40a; Num. R. 19:4). Although these statements refer to Erez Israel, the Jerusalem Talmud is markedly free from demonology, and in fact mentions only three general names for them – mazzikim, shedim, and ruhot. A passage in the Babylonian Talmud specifically states that various beliefs connected with demons which were current in Babylon were ignored in Erez Israel. Whereas in Erez Israel they translated shiddah and shiddot (Eccles. 2:8) as "carriages," in Babylon they rendered them "male and female demons" (Git. 68a).
Taken by force