#this took me a whole day

[aychama]

God of Death.

[lovetositinsilence]

we could have been… us.

[lonleybrainrot]

“you were a wonderful experience”

“you were…everything “

[tiernomuffin]

Happy 10th birthday! You changed my life, so I made you a prsk birthday card

[cowardlykrow]

Don't even look at each other before marriage

[froggieetmblr]

Quick one to celebrate the final season:“)

[linoyes]

[noxcheshire]

So I saw a few posts describing how the Pit’s in Jason’s body kinda acted on its own accord when spotting Danny “baby ghost” Phantom/Fenton and how they then co-parent with a half dead “baby” teenager.

But I raise YOU the idea that the Pits is already parenting Jason Todd.

When the Pits take over it’s the simple response of a Mama Bear going feral on some humans for making their little baby upset.

Jason disappointed by Batman?

The Pits snarl and rage at the man that made baby sad!

Jason disgusted at the idea of another Robin lined up for death?

The Pits howl and claw through the skin to fix the situation by beating the humans up so they can’t die!

Jason vulnerable and lost by the lack of acceptance in his return as Red Hood?

The Pits screech, biting furiously into the humans that had caused the baby to feel un-included in their games!

No one understands the reason for the Lazarus Pit’s in Jason’s body to constantly be acting up, that is until Danny comes into the picture and is like, “So your ghost parent is always watching you too, huh?” In reference to his own ghost parent (Clockwork) that likes to watch through his little tv’s on what Danny gets up to and sends a multitude of sticky notes like a distant helicopter mom.

[lets-go-hurt-someone]

I like to think they’re listening to 10 hours of lo-fi music on youtube

[magic-worms]

my RED/BLU merc designs!

i like to think of the mercs on the two teams as doppelgängers; each one is their own person with a unique life, background, and personality- they just look uncannily similar to their class counterpart on the enemy side. it’s a bit uncomfortable and they try not to think about it too hard!

this took me SO long to complete but i had a lot of fun with each face and applying my own ideas and headcanons! maybe i’ll post alt versions showing how sniper/medic/engie look with their glasses on

i’d love to talk more about these guys so feel free to ask me things in the replies:)

[zan0tix]

REALLY LONG DUMB COMIC. It was based on a thing i did with my bf and then became really long winded. 😭 The lesson we learn here today is that Its okay to be cringe autistic and gay 🙏 This is like half projection so maybee its kind of ooc but its for comedic effect and this isnt meant to be a foray into character writing :p (my time for that will come tho🫶)

[ninja-knox-ur-sox-off]

Song: Louis the Child - Big Time

Show: Monkie Kid

Eyestrain warning for fast moving images.

I described the concept for this video to my brother as a joke and ended up spending five days on it WHEEZING anyway in all seriousness excited for the next season and I am lightheartedly coping with the animation change o7 (higher quality version on youtube)

youtube link

[maareyas]

12:54 04:05:20XX - Mariana Trench Mission Objective: Investigate whale fall - An unknown creature was already present at the site when the deep sea probe arrived. He immediately fled from the probe's line of sight after seemingly recognizing what it was. - The probe was then brought offline by an unknown assailant; Most likely the creature.

My interpretation of a merhog Silver for Mermay ✨

[dorothytheexplorothy]

the full explanation from the rabbinic-kabbala perspective would probably take a whole semester lol, but here's a very abridged intuition, mainly based on Rabbi Yosef Hayyim's interpretation in his book Ben Yehoyada (Talmud Bavli, Tractate Sotah 9b-10b):

[translations are mine (I'm a native hebrew speaker with experience in reading Talmud), and heavily assisted by Sefaria's translations]

the Mishna (ch. 1, mishna 8) says: Absalom took pride in his hair, therefore he was hung by his hair; and because he joined [=had sexual intercourse] with ten of his father's concubines [II Samuel 15:16 and 16:22] - therefore they thrust ten spears at him.

Ben Yehoyada: שער ("se'ar", hair) has letters עשר ("eser", ten) and letters ערש ("eres", bed), and the intent [is] - because he took pride in his hair, he eventually sinned in bedding his father's ten concubines, and following that was killed with ten iron spears; in that, the ten also became a "bed", as in (Deuteronomy 3:11) "his bed was of iron".

right now this is a semi-coherent association that the Ben Yehoyada is creating between (long, unkempt) hair and beds/sexuality (and the number ten, but we're not going to explore that here). this is just to prime you for his notes on the text 2 pages later. I should also mention that the Ben Yehoyada likes to use gematria, anagrams, and other kinds of letter manipulation as rhetorical devices; these are mostly just mnemonics, to help hold in your head the ideas he's trying to convey, which are actually grounded in more complex/abstract kabbala (mainly Zohar). ok moving on.

Talmud (10b): "therefore he was hung by his hair". as is said (II Samuel 18:9) "Absalom happened to face the servants of David, and Absalom was riding on his mule; the mule went under the thick boughs of [a] great terebinth, his head thence holding onto the tree; he was placed between the heaven and the earth, and the mule under him passed". he took a sword and tried to cut [his hair]; the school of Rabbi Yishmael has taught: at that moment, he saw the netherworld open under him [and got scared, and didn't cut his hair].

now you might have two questions (probably more lol): (1) what are Rabbi Yishmael's school trying to say with this addition to the story? and (2) what compelled them in the first place to interpret this story as more than meets the eye? these are the questions that the Ben Yehoyada will try to nudge us towards, while hinting that the אלה ("ela", oak/terebinth) itself doesn't just refer to the literal tree. again, brace yourself for a lot of seemingly unsupported claims - this isn't a product of the Ben Yehoyada not citing sources as much as me just not expanding on most of them because I don't want to spend a month on a tumblr post.

Ben Yehoyada: "at that moment [...]". I see this hinted at in the verse, "his head thence holding onto the tree; he was placed between the heaven and the earth, and the mule under him passed". one should understand, since the text had said "his head [] holding the tree" and "the mule under him passed], why was it required to explicitly say "between the heaven and the earth"? this is obvious - as he's hung up on the tree, and his mule went away from under him, we find that he's between the heaven and the earth! but it seems the additional text is meant to signify this idea of the underworld opening up below him, which exhibits what is said in the Zohar (2, page 263a): "there are seven names by which hell is called, where sinners are sentenced to [...]", one of which is טיט היון (mud of despair), cf. there. we notice that the difference between the gematria of השמים (the heaven. 395) and that of הארץ (the earth. 296) is 99, as the value of טיט היון, the aforementioned name of hell. thus in "he was placed between the heaven and the earth", the text is referring to hell [...]. [assessing] the phrase "the mule under him passed". the name אבשלום (Absalom), when written out letter by letter (this analysis is related to the second method called "mispar gadol" in the linked wiki section), is אלף בית שין למד ואו מם, where the acronym of the fill letters (the letters used to complete the pronunciation of each letter in 'Absalom', so לף ית ין מד או ם) has value 131, same as that of סמ[אל] (Samael) - this is because surely they joined in Absalom's campaign against King David, their enemy whom they'd wanted to kill. but when the Holy One, blessed be They, made a miracle to thwart Absalom by this hanging, [...] Samael dropped out from under him and disbanded from him, for they could not help him anymore. here the פרד ("pered", mule) signifies Samael, who "begins in [connection] and ends in פירודא ("peyruda", disjointness. I've seen it suggested that "pered" and "peyruda" are actually etymologically related, but idk if that's true)" as is discussed in the Zohar (2, page 95a). [...] thus the text says "and the mule", that is Samael, "under him", that is hinted at under Absalom's open letters [i.e. in his fill letters], "passed" away from him and left him.

this still seems unrelated to the tree, until you go through some of the referenced sections of the Zohar:

Zohar (2, page 263a): parallel to [the seven names of Satan], are the seven names that hell is called by, [...] and those are: Bor (hole), Shachath (descent), Duma (silence), Tit Hayaven (mud of despair), Sheol (*meaning unknown. perhaps "void" or "grave"), Tzalmaveth (depths of death), Eretz Tachtith (underworld). [...] (265a) the fourth hall [of hell] is one called Chova (charge/guilt), which is parallel to Tit Hayaven, and [in the names of Satan] parallel to Even Michshol (tripping stone), and they all are aligned. [...] (265b) this hall is the lair of all those that are named אלוהים אחרים ("elohim acherim", other gods/powers), for here they are shown; so too are all those which seduce humans with this world's pleasures, to stray and to take in the pleasure of the adulteries of the world. [...] in this hall one spirit is a powerful ruler, who is appointed [to rule] over them all, and for that is named אל ("el", god/ruler/judge). [...] this is (Deuteronomy 32:12) El Nechar (foreign god). this is the one that seduces Torah learners; this spirit seduces them, and they wonder a few thoughts, and it says "why are you here? you're better off walking by those that are more important than the rest, and those that go after beautiful women, and the pleasured of the world"; once a person falls for its seduction, all the other [spirits] wander and follow them. [...] (366a) [from] inside this hall fertility, life, and physical needs are accursed. these are not housed in its sacred counterpart (each hall has a countrpart), rather are hanged (=dependent) on the higher [halls], but here they are sentenced to be lost. for when a person is consigned to this hall, there are animals there to destroy them; and [from] there, when children are small, is sent a persecutor for them; and there the sustenance is kept, to be dealt out from; and it all depends on sin. thus this hall was named Chova, as discussed.

this goes on for a long time. the overall concept is that the central hall of hell takes its characterisation from the sefira of judgement/limitation, positioned against the central sacred hall, in the sefira of eternity.

I suggest the interpretation that the last judgement and dilemma that Absalom faces is between his denial of God's judgement, in that he refused to live under his father's rule, and his more positive contributions like fighting for his sister and his naziriteness (Mekhilta DeRabbi Yishmael, Tractate Shirah 2). he had sinned against Limitation with his adultery and rebellion, but he had also exemplified Eternity with his fighting spirit and initiative. both of these sides of his story converge into the idea of אל - the power of recognition and final say.

in his last moments, Absalom is offered a chance at salvation through the אלה - he is offered the ability to keep championing practicality and eternity, softened by the letter ה, which signifies modesty in the face of God's will and redemption (Tractate Menachot 29b, Tomer Devorah ch. 1 sect. 7, arguably also supported by Rosh Milin letter "ה"). his long hair, a symbol of his vow to be a nazirite, catches hold on the tree, a symbol of constancy and eternity (Malbim's notes on Psalms 1:3), as if telling Absalom to hold on to his positive side. he is then confronted with the choice between the celestial-eternal (e.g. in the Zohar I quoted, I skipped over some parts that associate between the stars/fate and the sefira of eternity. cf. the tags), and the physical-limited. this is embodied by him being hung between the heaven and the earth. whatever grounding and support he got in his sin, symbolised by his mule, has left him to make his own choice. by trying to cut his hair he shows that he doesn't trust in God to save him, and chooses the concrete and physical earth over the dynamic and spiritual tree; as punishment he's shown the true nature of the earth - a servant of God's will that can crumble into a gate to hell when needed. from this perspective, the detail of trying to cut his hair is given a deeper meaning, namely him trying to cut himself off from God's grace, and it makes more sense why his fate was sealed right after that.

this idea of potentially righteous power corrupted by the drive for personal gain and pleasure is also displayed in the euphemistic interpretation; his head could just as well have been caught on an אלה - woman of stature/power (in the same way that אל is a man of stature/power); perhaps then the "mule passing under him" refers to his lust ("mule". again can't be bothered to expand on this but the mule sometimes represents immodesty because it's the product of a horse and a donkey mating) getting his approval to culminate into action (i.e. "went through under his watch", which semantically works roughly the same in hebrew)

i hope Absalom was legendary and not historical, because imagine being a real guy and your Wikipedia article's main image for you is, of course, that time you died because you got your hair stuck in a tree.

[wispscribbles]

❄️ Remember to bring blankets for your recon mission ❄️