Post by Deleted on Feb 16, 2022 15:34:36 GMT -5
Interesting Reading Dave, but I wanted to ask Jews where the SHAD come from.
I choose the correct spelling.
I found from Jeff Benner
7699 + 7700 breast/demon 'pressed door'
7705 harem 'pressed door Behold the person'
7706 shadday 'pressed door with active hands'
De 32:17 They sacrificed unto SHAD, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not. {not to...: or, which were not God}
Ps 106:37 Yea, they sacrificed their sons and their daughters unto SHAD,
(KJV)
Ge 49:25 Even by the God <'el> of thy father <'ab>, who shall help <`azar> thee; and by <'eth> the Almighty <Shadday>, who shall bless <barak> thee with blessings <B@rakah> of heaven <shamayim> above <`al>, blessings <B@rakah> of the deep <t@howm> that lieth <rabats> under, blessings <B@rakah> of the breasts <shad>, and of the womb <racham>:
Job 3:12 Why did the knees <berek> prevent <qadam> me? or why the breasts <shad> that I should suck <yanaq>?
Job 24:9 They pluck <gazal> the fatherless <yathowm> from the breast <shad>, and take a pledge <chabal> of the poor <`aniy>.
Ps 22:9 But thou art he that took <giyach> me out of the womb <beten>: thou didst make me hope <batach> when I was upon my mother's <'em> breasts <shad>. {didst...: or, kept me in safety}
Song 1:13 A bundle <ts@rowr> of myrrh <more> is my wellbeloved <dowd> unto me; he shall lie <luwn> all night betwixt my breasts <shad>.
Song 4:5 Thy two <sh@nayim> breasts <shad> are like two <sh@nayim> young <`opher> roes <ts@biyah> that are twins <ta'owm>, which feed <ra`ah> among the lilies <shuwshan>.
Song 7:3 Thy two <sh@nayim> breasts <shad> are like two <sh@nayim> young <`opher> roes <ts@biyah> that are twins <ta'owm>.
Song 7:7 This thy stature <qowmah> is like <damah> to a palm tree <tamar>, and thy breasts <shad> to clusters <'eshkowl> of grapes.
Song 7:8 I said <'amar>, I will go up <`alah> to the palm tree <tamar>, I will take hold <'achaz> of the boughs <cancin> thereof: now also thy breasts <shad> shall be as clusters <'eshkowl> of the vine <gephen>, and the smell <reyach> of thy nose <'aph> like apples <tappuwach>;
Song 8:1 ¶ O that <nathan> thou wert as my brother <'ach>, that sucked <yanaq> the breasts <shad> of my mother <'em>! when I should find <matsa'> thee without <chuwts>, I would kiss <nashaq> thee; yea, I should not be despised <buwz>. {I should not...: Heb. they should not despise me}
Song 8:8 ¶ We have a little <qatan> sister <'achowth>, and she hath no breasts <shad>: what shall we do <`asah> for our sister <'achowth> in the day <yowm> when she shall be spoken for <dabar>?
Song 8:10 I am a wall <chowmah>, and my breasts <shad> like towers <migdal>: then was I in his eyes <`ayin> as one that found <matsa'> favour <shalowm>. {favour: Heb. peace}
Isa 28:9 ¶ Whom shall he teach <yarah> knowledge <de`ah>? and whom shall he make to understand <biyn> doctrine <sh@muw`ah>? them that are weaned <gamal> from the milk <chalab>, and drawn <attiyq> from the breasts <shad>. {doctrine: Heb. the hearing?}
Isa 32:12 They shall lament <caphad> for the teats <shad>, for the pleasant <chemed> fields <sadeh>, for the fruitful <parah> vine <gephen>. {pleasant...: Heb. fields of desire}
Isa 60:16 Thou shalt also suck <yanaq> the milk <chalab> of the Gentiles <gowy>, and shalt suck <yanaq> the breast <shad> of kings <melek>: and thou shalt know <yada`> that I the LORD <Y@hovah> am thy Saviour <yasha`> and thy Redeemer <ga'al>, the mighty One <'abiyr> of Jacob <Ya`aqob>.
Rob notes from the studies : 'pressed door' a simile of 'providing'
Isa 66:11 That ye may suck <yanaq>, and be satisfied <saba`> with the breasts <shad> of her consolations <tanchuwm>; that ye may milk out <matsats>, and be delighted <`anag> with the abundance <ziyz> of her glory <kabowd>. {abundance: or, brightness}
La 4:3 Even the sea monsters <tanniyn> draw out <chalats> the breast <shad>, they give suck <yanaq> to their young ones <guwr>: the daughter <bath> of my people <`am> is become cruel <'akzar>, like the ostriches <ya`en> in the wilderness <midbar>. {sea...: or, sea calves}
Eze 16:7 I have caused <nathan> thee to multiply <r@babah> as the bud <tsemach> of the field <sadeh>, and thou hast increased <rabah> and waxen great <gadal>, and thou art come <bow'> to excellent <`adiy> ornaments <`adiy>: thy breasts <shad> are fashioned <kuwn>, and thine hair <se`ar> is grown <tsamach>, whereas thou wast naked <`eyrom> and bare <`eryah>. {caused...: Heb. made thee a million} {excellent...: Heb. ornament of ornaments}
Eze 23:3 And they committed whoredoms <zanah> in Egypt <Mitsrayim>; they committed whoredoms <zanah> in their youth <na`uwr>: there were their breasts <shad> pressed <ma`ak>, and there they bruised <`asah> the teats <dad> of their virginity <b@thuwliym>.
Eze 23:21 Thus thou calledst to remembrance <paqad> the lewdness <zimmah> of thy youth <na`uwr>, in bruising <`asah> thy teats <dad> by the Egyptians <Mitsrayim> for the paps <shad> of thy youth <na`uwr>.
Eze 23:34 Thou shalt even drink <shathah> it and suck it out <matsah>, and thou shalt break <garam> the sherds <cheres> thereof, and pluck off <nathaq> thine own breasts <shad>: for I have spoken <dabar> it, saith <n@'um> the Lord <'Adonay> GOD <Y@hovih>.
Ho 2:2 Plead <riyb> with your mother <'em>, plead <riyb>: for she is not my wife <'ishshah>, neither am I her husband <'iysh>: let her therefore put away <cuwr> her whoredoms <zanuwn> out of her sight <paniym>, and her adulteries <na'aphuwph> from between her breasts <shad>;
Ho 9:14 Give <nathan> them, O LORD <Y@hovah>: what wilt thou give <nathan>? give <nathan> them a miscarrying <shakol> womb <rechem> and dry <tsamaq> breasts <shad>. {miscarrying: Heb. that casteth the fruit}
Joe 2:16 Gather <'acaph> the people <`am>, sanctify <qadash> the congregation <qahal>, assemble <qabats> the elders <zaqen>, gather <'acaph> the children <`owlel>, and those that suck <yanaq> the breasts <shad>: let the bridegroom <chathan> go forth <yatsa'> of his chamber <cheder>, and the bride <kallah> out of her closet <chuppah>.
(KJV)
Rob notes from things learned from Jeff Benner that "Hebrew also has the ability to write the opposite meanings of words in a sentence".
The opposite meaning of BREAST = DEVIL / one who does not provide truth.
So we have THREE different forms of PROVIDINGS
(1) The SHADDAY, the "heavenly breasted one" who provides humans with truth and wisdom from the Father, via the MEDIUM, the HS.
(2) The mother human "earthly breasted one" who provides humans with milk and nutrition from the Mother's milk glands.
(3) The opposing demons "banished to earth, the devil providers" who provide humans with lies , directed by the chief of opposing providers, the Ha-Satan, the Opposer.
Now to read some Jewish comments on the SHAD version (3), the 'shedim'.
I quote"
--------------------------
www.sefaria.org/sheets/135612.5?lang=bi&with=all&lang2=en
The Gemara returns to discussing the heavenly beings. The Sages taught: Six statements were said with regard to demons: In three ways they are like ministering angels, and in three ways they are like humans. The baraita specifies: In three ways they are like ministering angels: They have wings like ministering angels; and they fly from one end of the world to the other like ministering angels; and they know what will be in the future like ministering angels.
The Gemara is puzzled by this last statement: Should it enter your mind that they know this? Not even the angels are privy to the future. Rather, they hear from behind the curtain when God reveals something of the future, like ministering angels.
And in three ways they are similar to humans: They eat and drink like humans; they multiply like humans; and they die like humans.
Six statements were said with regard to humans: In three ways, they are like ministering angels, and in three ways they are like animals. The baraita explains: In three ways they are like ministering angels: They have intelligence like ministering angels; and they walk upright like ministering angels; and they speak in the holy tongue like ministering angels. In three ways humans are like animals: They eat and drink like animals; and they multiply like animals; and they emit excrement like animals.
----------------
Rob comments" How can we trust these non-inspired Jewish writings and commentaries?
----------------
Nachmanides/Ramban (1194-1270) discusses demons in numerous places. He considers the term sheidim to be synonymous with ruchot,73 mazikim,74 and the Scriptural term se’irim.75 He describes them as being produced by witchcraft and possessing bodies composed of air that cannot be detected,76 along with the element of fire.77 Since they are composed of these light elements, they are able to fly,78 and since they travel in the sky, they are able to learn about future events from the angels of the constellations.79 Ramban also explains Chazal’s statement about demons eating like people 80 to mean that they also subsist on food—although theirs consists of evaporated moisture and smoke from fires.81 Ramban notes that some demons are assigned to various nations, “as is known from the wisdom of necromancy.”82
----------
Rob comments" so Nachmanides and Ramban note these "SHAD-false truth providers" eat food like humans, and other say they are like angels?
----------
The Gemara raises an objection from a baraita: Rabbi Meir would say: Adam the first man was very pious. When he saw that death was imposed as a punishment because of him, he observed a fast for a hundred thirty years, and he separated from his wife for a hundred thirty years, and wore belts [zarzei] of fig leaves on his body as his only garment for a hundred thirty years. If so, how did he father demons into the world?
----------------
Rob comments" How can we trust these non-inspired Jewish writings and commentaries?
----------------
(1) גורל אחד לה' וגורל אחד לעזאזל, “one lot for the Lord and one lot for Azazel.” Ibn Ezra, [at the conclusion of his commentary on this verse, Ed.], writes that when we get to thirty three, we will be able to understand the meaning of this procedure. [At the beginning of his commentary, he had already hinted that there is a mystical element, kabbalah, in all this. Ed.] What he meant was that when we count the next thirty three verses in the Torah and we get to Leviticus 17,7, the Torah will explain that the procedure described here is meant to teach us not to sacrifice to Satanic forces in the universe anymore.
These Satanic forces are symbolised by the scapegoat.
Just as the bird released into the air by the priest performing the ritual of the person afflicted with tzoraat is perceived as taking away his former sins, so the scapegoat is supposed to do this on behalf of the whole Jewish nation on the day of Atonement. Ibn Ezra understands the word עזאזל as a combination of two words, similar to גלעד in Genesis 31,47 or to בנימין in Genesis 35,18 or ראובן in Genesis 29,32, and many others. Whereas the first male goat is offered to the Lord as a burnt offering, the second one is symbolically tendered of the Satanic forces, the complete destruction of that animal pointing at the uselessness of idolatry The two words לעז אזל, “it went to waste, to destruction ” symbolise this concept.
------------
Rob comments, so the Jews understand the "SHAD-false truth providers" lead Israel astray, cause humans to sin, and are even Satanic forces?
-----------
Legends of the Jews 1:3:6
THE DESCENDANTS OF ADAM AND LILITH - When the wives of Lamech heard the decision of Adam, that they were to continue to live with their husband, they turned upon him, saying, "O physician, heal thine own lameness!" They were alluding to the fact that he himself had been living apart from his wife since the death of Abel, for he had said, "Why should I beget children, if it is but to expose them to death?" Though he avoided intercourse with Eve, he was visited in his sleep by female spirits, and from his union with them sprang shades and demons of various kinds, and they were endowed with peculiar gifts.
----------------
Rob comments" How can we trust these non-inspired Jewish writings and commentaries?
----------------
It was also said with regard to the manna: “And its taste was as the taste of a cake [shad] baked with oil [hashamen]” (Numbers 11:8). Rabbi Abbahu said: Shad means breast. Just as a baby tastes different flavors from the breast, since the taste of the milk changes somewhat depending on what foods his mother eats, so too with the manna, every time that the Jewish people ate the manna, they found in it many different flavors, based on their preferences. There are those who say that the word is written as shed and means literally a demon. How so? Just as a demon changes into different forms and colors, so too, the manna into different flavors.
-----------
Rob comments" The Jews see SHAD as breast, and the opposite meaning of SHAD as literally a demon, providing humans with falsehood,
Just as manna came in different flavours? Oh boy...
How can we trust these non-inspired writings?
------------------------
It seems to me from Paul's writing of these "SHAD-false truth providers" that these are fallen angels, who went to war in heaven with Michael.
Ezekiel tells us the only heavenly creatures apart from humans, also sinned.
These are cherub, and thus the "SHAD-false truth providers" are sinning cherubims, under the leadership of the ha-Satan, OPPOSER, chief SHAD, of all falsehoods.
Just as Jesus warned the Jews, ye are of the "SHAD-false truth providers", He was a father of lies and a murderer from the beginning.
SHalom
I choose the correct spelling.
I found from Jeff Benner
7699 + 7700 breast/demon 'pressed door'
7705 harem 'pressed door Behold the person'
7706 shadday 'pressed door with active hands'
De 32:17 They sacrificed unto SHAD, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not. {not to...: or, which were not God}
Ps 106:37 Yea, they sacrificed their sons and their daughters unto SHAD,
(KJV)
Ge 49:25 Even by the God <'el> of thy father <'ab>, who shall help <`azar> thee; and by <'eth> the Almighty <Shadday>, who shall bless <barak> thee with blessings <B@rakah> of heaven <shamayim> above <`al>, blessings <B@rakah> of the deep <t@howm> that lieth <rabats> under, blessings <B@rakah> of the breasts <shad>, and of the womb <racham>:
Job 3:12 Why did the knees <berek> prevent <qadam> me? or why the breasts <shad> that I should suck <yanaq>?
Job 24:9 They pluck <gazal> the fatherless <yathowm> from the breast <shad>, and take a pledge <chabal> of the poor <`aniy>.
Ps 22:9 But thou art he that took <giyach> me out of the womb <beten>: thou didst make me hope <batach> when I was upon my mother's <'em> breasts <shad>. {didst...: or, kept me in safety}
Song 1:13 A bundle <ts@rowr> of myrrh <more> is my wellbeloved <dowd> unto me; he shall lie <luwn> all night betwixt my breasts <shad>.
Song 4:5 Thy two <sh@nayim> breasts <shad> are like two <sh@nayim> young <`opher> roes <ts@biyah> that are twins <ta'owm>, which feed <ra`ah> among the lilies <shuwshan>.
Song 7:3 Thy two <sh@nayim> breasts <shad> are like two <sh@nayim> young <`opher> roes <ts@biyah> that are twins <ta'owm>.
Song 7:7 This thy stature <qowmah> is like <damah> to a palm tree <tamar>, and thy breasts <shad> to clusters <'eshkowl> of grapes.
Song 7:8 I said <'amar>, I will go up <`alah> to the palm tree <tamar>, I will take hold <'achaz> of the boughs <cancin> thereof: now also thy breasts <shad> shall be as clusters <'eshkowl> of the vine <gephen>, and the smell <reyach> of thy nose <'aph> like apples <tappuwach>;
Song 8:1 ¶ O that <nathan> thou wert as my brother <'ach>, that sucked <yanaq> the breasts <shad> of my mother <'em>! when I should find <matsa'> thee without <chuwts>, I would kiss <nashaq> thee; yea, I should not be despised <buwz>. {I should not...: Heb. they should not despise me}
Song 8:8 ¶ We have a little <qatan> sister <'achowth>, and she hath no breasts <shad>: what shall we do <`asah> for our sister <'achowth> in the day <yowm> when she shall be spoken for <dabar>?
Song 8:10 I am a wall <chowmah>, and my breasts <shad> like towers <migdal>: then was I in his eyes <`ayin> as one that found <matsa'> favour <shalowm>. {favour: Heb. peace}
Isa 28:9 ¶ Whom shall he teach <yarah> knowledge <de`ah>? and whom shall he make to understand <biyn> doctrine <sh@muw`ah>? them that are weaned <gamal> from the milk <chalab>, and drawn <attiyq> from the breasts <shad>. {doctrine: Heb. the hearing?}
Isa 32:12 They shall lament <caphad> for the teats <shad>, for the pleasant <chemed> fields <sadeh>, for the fruitful <parah> vine <gephen>. {pleasant...: Heb. fields of desire}
Isa 60:16 Thou shalt also suck <yanaq> the milk <chalab> of the Gentiles <gowy>, and shalt suck <yanaq> the breast <shad> of kings <melek>: and thou shalt know <yada`> that I the LORD <Y@hovah> am thy Saviour <yasha`> and thy Redeemer <ga'al>, the mighty One <'abiyr> of Jacob <Ya`aqob>.
Rob notes from the studies : 'pressed door' a simile of 'providing'
Isa 66:11 That ye may suck <yanaq>, and be satisfied <saba`> with the breasts <shad> of her consolations <tanchuwm>; that ye may milk out <matsats>, and be delighted <`anag> with the abundance <ziyz> of her glory <kabowd>. {abundance: or, brightness}
La 4:3 Even the sea monsters <tanniyn> draw out <chalats> the breast <shad>, they give suck <yanaq> to their young ones <guwr>: the daughter <bath> of my people <`am> is become cruel <'akzar>, like the ostriches <ya`en> in the wilderness <midbar>. {sea...: or, sea calves}
Eze 16:7 I have caused <nathan> thee to multiply <r@babah> as the bud <tsemach> of the field <sadeh>, and thou hast increased <rabah> and waxen great <gadal>, and thou art come <bow'> to excellent <`adiy> ornaments <`adiy>: thy breasts <shad> are fashioned <kuwn>, and thine hair <se`ar> is grown <tsamach>, whereas thou wast naked <`eyrom> and bare <`eryah>. {caused...: Heb. made thee a million} {excellent...: Heb. ornament of ornaments}
Eze 23:3 And they committed whoredoms <zanah> in Egypt <Mitsrayim>; they committed whoredoms <zanah> in their youth <na`uwr>: there were their breasts <shad> pressed <ma`ak>, and there they bruised <`asah> the teats <dad> of their virginity <b@thuwliym>.
Eze 23:21 Thus thou calledst to remembrance <paqad> the lewdness <zimmah> of thy youth <na`uwr>, in bruising <`asah> thy teats <dad> by the Egyptians <Mitsrayim> for the paps <shad> of thy youth <na`uwr>.
Eze 23:34 Thou shalt even drink <shathah> it and suck it out <matsah>, and thou shalt break <garam> the sherds <cheres> thereof, and pluck off <nathaq> thine own breasts <shad>: for I have spoken <dabar> it, saith <n@'um> the Lord <'Adonay> GOD <Y@hovih>.
Ho 2:2 Plead <riyb> with your mother <'em>, plead <riyb>: for she is not my wife <'ishshah>, neither am I her husband <'iysh>: let her therefore put away <cuwr> her whoredoms <zanuwn> out of her sight <paniym>, and her adulteries <na'aphuwph> from between her breasts <shad>;
Ho 9:14 Give <nathan> them, O LORD <Y@hovah>: what wilt thou give <nathan>? give <nathan> them a miscarrying <shakol> womb <rechem> and dry <tsamaq> breasts <shad>. {miscarrying: Heb. that casteth the fruit}
Joe 2:16 Gather <'acaph> the people <`am>, sanctify <qadash> the congregation <qahal>, assemble <qabats> the elders <zaqen>, gather <'acaph> the children <`owlel>, and those that suck <yanaq> the breasts <shad>: let the bridegroom <chathan> go forth <yatsa'> of his chamber <cheder>, and the bride <kallah> out of her closet <chuppah>.
(KJV)
Rob notes from things learned from Jeff Benner that "Hebrew also has the ability to write the opposite meanings of words in a sentence".
The opposite meaning of BREAST = DEVIL / one who does not provide truth.
So we have THREE different forms of PROVIDINGS
(1) The SHADDAY, the "heavenly breasted one" who provides humans with truth and wisdom from the Father, via the MEDIUM, the HS.
(2) The mother human "earthly breasted one" who provides humans with milk and nutrition from the Mother's milk glands.
(3) The opposing demons "banished to earth, the devil providers" who provide humans with lies , directed by the chief of opposing providers, the Ha-Satan, the Opposer.
Now to read some Jewish comments on the SHAD version (3), the 'shedim'.
I quote"
--------------------------
www.sefaria.org/sheets/135612.5?lang=bi&with=all&lang2=en
The Gemara returns to discussing the heavenly beings. The Sages taught: Six statements were said with regard to demons: In three ways they are like ministering angels, and in three ways they are like humans. The baraita specifies: In three ways they are like ministering angels: They have wings like ministering angels; and they fly from one end of the world to the other like ministering angels; and they know what will be in the future like ministering angels.
The Gemara is puzzled by this last statement: Should it enter your mind that they know this? Not even the angels are privy to the future. Rather, they hear from behind the curtain when God reveals something of the future, like ministering angels.
And in three ways they are similar to humans: They eat and drink like humans; they multiply like humans; and they die like humans.
Six statements were said with regard to humans: In three ways, they are like ministering angels, and in three ways they are like animals. The baraita explains: In three ways they are like ministering angels: They have intelligence like ministering angels; and they walk upright like ministering angels; and they speak in the holy tongue like ministering angels. In three ways humans are like animals: They eat and drink like animals; and they multiply like animals; and they emit excrement like animals.
----------------
Rob comments" How can we trust these non-inspired Jewish writings and commentaries?
----------------
Nachmanides/Ramban (1194-1270) discusses demons in numerous places. He considers the term sheidim to be synonymous with ruchot,73 mazikim,74 and the Scriptural term se’irim.75 He describes them as being produced by witchcraft and possessing bodies composed of air that cannot be detected,76 along with the element of fire.77 Since they are composed of these light elements, they are able to fly,78 and since they travel in the sky, they are able to learn about future events from the angels of the constellations.79 Ramban also explains Chazal’s statement about demons eating like people 80 to mean that they also subsist on food—although theirs consists of evaporated moisture and smoke from fires.81 Ramban notes that some demons are assigned to various nations, “as is known from the wisdom of necromancy.”82
----------
Rob comments" so Nachmanides and Ramban note these "SHAD-false truth providers" eat food like humans, and other say they are like angels?
----------
The Gemara raises an objection from a baraita: Rabbi Meir would say: Adam the first man was very pious. When he saw that death was imposed as a punishment because of him, he observed a fast for a hundred thirty years, and he separated from his wife for a hundred thirty years, and wore belts [zarzei] of fig leaves on his body as his only garment for a hundred thirty years. If so, how did he father demons into the world?
----------------
Rob comments" How can we trust these non-inspired Jewish writings and commentaries?
----------------
(1) גורל אחד לה' וגורל אחד לעזאזל, “one lot for the Lord and one lot for Azazel.” Ibn Ezra, [at the conclusion of his commentary on this verse, Ed.], writes that when we get to thirty three, we will be able to understand the meaning of this procedure. [At the beginning of his commentary, he had already hinted that there is a mystical element, kabbalah, in all this. Ed.] What he meant was that when we count the next thirty three verses in the Torah and we get to Leviticus 17,7, the Torah will explain that the procedure described here is meant to teach us not to sacrifice to Satanic forces in the universe anymore.
These Satanic forces are symbolised by the scapegoat.
Just as the bird released into the air by the priest performing the ritual of the person afflicted with tzoraat is perceived as taking away his former sins, so the scapegoat is supposed to do this on behalf of the whole Jewish nation on the day of Atonement. Ibn Ezra understands the word עזאזל as a combination of two words, similar to גלעד in Genesis 31,47 or to בנימין in Genesis 35,18 or ראובן in Genesis 29,32, and many others. Whereas the first male goat is offered to the Lord as a burnt offering, the second one is symbolically tendered of the Satanic forces, the complete destruction of that animal pointing at the uselessness of idolatry The two words לעז אזל, “it went to waste, to destruction ” symbolise this concept.
------------
Rob comments, so the Jews understand the "SHAD-false truth providers" lead Israel astray, cause humans to sin, and are even Satanic forces?
-----------
Legends of the Jews 1:3:6
THE DESCENDANTS OF ADAM AND LILITH - When the wives of Lamech heard the decision of Adam, that they were to continue to live with their husband, they turned upon him, saying, "O physician, heal thine own lameness!" They were alluding to the fact that he himself had been living apart from his wife since the death of Abel, for he had said, "Why should I beget children, if it is but to expose them to death?" Though he avoided intercourse with Eve, he was visited in his sleep by female spirits, and from his union with them sprang shades and demons of various kinds, and they were endowed with peculiar gifts.
----------------
Rob comments" How can we trust these non-inspired Jewish writings and commentaries?
----------------
It was also said with regard to the manna: “And its taste was as the taste of a cake [shad] baked with oil [hashamen]” (Numbers 11:8). Rabbi Abbahu said: Shad means breast. Just as a baby tastes different flavors from the breast, since the taste of the milk changes somewhat depending on what foods his mother eats, so too with the manna, every time that the Jewish people ate the manna, they found in it many different flavors, based on their preferences. There are those who say that the word is written as shed and means literally a demon. How so? Just as a demon changes into different forms and colors, so too, the manna into different flavors.
-----------
Rob comments" The Jews see SHAD as breast, and the opposite meaning of SHAD as literally a demon, providing humans with falsehood,
Just as manna came in different flavours? Oh boy...
How can we trust these non-inspired writings?
------------------------
It seems to me from Paul's writing of these "SHAD-false truth providers" that these are fallen angels, who went to war in heaven with Michael.
Ezekiel tells us the only heavenly creatures apart from humans, also sinned.
These are cherub, and thus the "SHAD-false truth providers" are sinning cherubims, under the leadership of the ha-Satan, OPPOSER, chief SHAD, of all falsehoods.
Just as Jesus warned the Jews, ye are of the "SHAD-false truth providers", He was a father of lies and a murderer from the beginning.
SHalom
