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The concept of possession by and exorcism of deceased souls (dibukim; dybbuks) who inhabited the bodies of unwilling hosts is based on the kabbalistic concept of gilgul (transmigration), found in the Zohar and other medieval sources. ‘Ibur neshamah (soul impregnation) is a related concept also found in kabbalistic sources; it refers to the penetration of a kabbalist’s soul by the additional soul of an ancient sage who aids him in a spiritual quest. ‘Ibur neshamah was valued as a positive, highly prized form of possession.
A dybbuk, on the other hand, had committed a sin that needed to be expiated before the soul could go either to heaven or Gehenna. The person being possessed sometimes had a connection to the dybbuk and at other times was just an individual whose body the dybbuk was able to enter. The dybbuk could only be exorcised (forced to relinquish control over the victim and depart) by a great rabbi, usually a kabbalist. This ability to exorcise dybbuks and to deal in general with possession was first found among the kabbalists of Safed (in the Land of Israel) and was disseminated through hagiographical story collections and kabbalistic texts published in the seventeenth century.
In Jewish mythology, a dybbuk (Yiddish: דיבוק, from Hebrew adhere or cling) is a malicious possessing spirit believed to be the dislocated soul of a dead person. It supposedly leaves the host body once it has accomplished its goal, sometimes after being helped
In Jewish folklore and popular belief an evil spirit which enters into a living person, cleaves to his soul, causes mental illness, talks through his mouth, and represents a separate and alien personality is called a dibbuk. The term appears neither in talmudic literature nor in the Kabbalah, where this phenomenon is always called "evil spirit." (In talmudic literature it is sometimes called ru'aḥ tezazit, and in the New Testament "unclean spirit.") The term was introduced into literature only in the 17th century from the spoken language of German and Polish Jews. It is an abbreviation of dibbuk me-ru'aḥ ra'ah ("a cleavage of an evil spirit"), or dibbuk min ḥa-hiẓonim ("dibbuk from the outside"), which is found in man. The act of attachment of the spirit to the body became the name of the spirit itself. However, the verb davok ("cleave") is found throughout kabbalistic literature where it denotes the relations between the evil spirit and the body, mitdabbeket bo ("it cleaves itself to him").
Stories about dibbukim are common in the time of the Second Temple and the talmudic periods, particularly in the Gospels; they are not as prominent in medieval literature. At first, the dibbuk was considered to be a devil or a demon which entered the body of a sick person. Later, an explanation common among other peoples was added, namely that some of the dibbukim are the spirits of dead persons who were not laid to rest and thus became *demons. This idea (also common in medieval Christianity) combined with the doctrine of *gilgul ("transmigration of the soul") in the 16th century and became widespread and accepted by large segments of the Jewish population, together with the belief in dibbukim. They were generally considered to be souls which, on account of the enormity of their sins, were not even allowed to transmigrate and as "denuded spirits" they sought refuge in the bodies of living persons. The entry of a dibbuk into a person was a sign of his having committed a secret sin which opened a door for the dibbuk. A combination of beliefs current in the non-Jewish environment and popular Jewish beliefs influenced by the Kabbalah form these conceptions. The kabbalistic literature of *Luria's disciples contains many stories and "protocols" about the exorcism of dibbukim. Numerous manuscripts present detailed instructions on how to exorcise them. The power to exorcise dibbukim was given to ba'alei shem or accomplished Ḥasidim. They exorcised the dibbuk from the body which was bound by it and simultaneously redeemed the soul by providing a tikkun ("restoration") for him, either by transmigration or by causing the dibbuk to enter hell. Moses *Cordovero defined the dibbuk as an "evil pregnancy."
Often the first step in the exorcism is interviewing the dybbuk. The purpose of this is to determine why the spirit has not moved on. This information will help the person performing the ritual to convince the dybbuk to leave. It is also important to discover the dybbuk's name because, according to Jewish folklore, knowing the name of an otherworldly being allows a knowledgeable person to command it. In many stories, dybbuks are more than happy to share their woes with anyone who will listen.
After the interview, the steps in exorcising a dybbuk vary greatly from story to story. According to author Howard Chajes, a combination of adjurations and various props are common. For instance, in one example the exorcist may hold an empty flask and a white candle. He will then recite a formulaic adjuration commanding the spirit to reveal its name (if it hasn't done so already). A second adjuration commands the dybbuk to leave the person and fill the flask, whereupon the flask will glow red.
The jinn (also djinn or genies, Arabic: الجن al-jinn, singular الجني al-jinnī) are supernatural creatures in Islamic and Arabic folklore. They are mentioned frequently in the Qur'an (the 72nd sura is titled Sūrat al-Jinn) and other Islamic texts and inhabit an unseen world in dimensions beyond the visible universe of humans. The Qur'an mentions that the jinn are made of a smokeless and "scorching fire", but are also physical in nature, being able to interact physically with people and objects and likewise be acted upon.[clarification needed]
Together, the jinn, humans and angels make up the three sapient creations of God. Like human beings, the jinn can be good, evil, or neutrally benevolent and hence have free will like humans and unlike angels.
Someone has been watching H2 today...
The terms shedim and mazzikim were often used as synonyms, but in some sources there is a certain differentiation between them. In the Zohar it is thought that the spirits of evil men become mazzikim after their death. However, there are also good-natured devils who are prepared to help and do favors to men. This is supposed to be particularly true of those demons who are ruled by Ashmedai ( Asmodeus ) who accept the Torah and are considered "Jewish demons." Their existence is mentioned by the Hasidei Ashkenaz as well as in the Zohar. According to legend, Cain and Abel, who contain some of the impurity of the serpent which had sexual relations with Eve, possess a certain demonic element and various demons came from them.
when the asperger temper seizures flairs though id swear it has all the earmarks of a demonic possession...
it feels like evil spirits are making things go wrong....
sometimes they seem to completely gibble my computer which seems to return to normal when i do
( thanks be to chrome and its recovery cache )