it was an itsy bitsy teeny weeny yellow polka dot!

DE
Werkelijkheid zelf
is nu eenmaal ongrijpbaar:
het enige wat wij kunnen doen is,
net als alle andere vormen van leven,
planten en dieren
{"stenen~ & ruimtetijdperkmensen"},
onze indrukken trachten weer te geven
via onze 'eigen' mimiek,
handgebaren,
taalkunst &
~tekens?

HET
blijft een
zaak van 123/ABC
& al die andere stappen,
gevolgen, stages en
'deelmomenten'!

Wat
er dus
wel degelijk toe
doet is de 'echtheid',
originaliteit van onze waarnemingen:
ons zicht op oorzaken en gevolgen,
en onze weergave daarvan in woorden,
handelingen en het besef van verantwoordelijkheid
dat zich blijf aanpassen aan tijd,
plaats, omstandigheden en
'aanpassend'
inzicht.

Je
kunt daar
dan wel weer
verschillende benamingen aan geven,
maar het blijft altijd
'bij benadering'
...

Zo
ook in
het geval van
"Yehosjoea haNatsri
{aka haMasjiach}",
Mosjeh & 'de profeten', Boeddha & onze 'eigen' Rabbi Eli'ezer
die we al eerder en vaker aanhaalden samen met zijn tijdgenoten
van ook alweer bijna 2000 jaar geleden toen joden en christenen
nog steeds dichter bij elkaar stonden aangezien hun Yesjoea
en zijn 12 volgelingen immers allemaal 'van joodsen bloede' {EN 'gelove'!} waren
tot rond de Val van Land, Stad, Tempel & Massada/Qumran/Dode Zeerollen e.d.
na de mislukte Opstand
{zie Josephus}.

In
these stories,
we thus have
another instance of a
tale about very close contact indeed between the early Rabbis
and the same
{FICTIONAL!}
apostle of Yeshu whom we have already met
in the Tosefta above & before! There, he offered to Rabbi Eli'ezer
some pleasant and
profitable words
of Torah.

HERE,
he offers
healing in the
name of Yehoshua. his teacher.
"The aforesaid Papias related
on the authority of the daughters of Philip that Barsabas,
who was also entitled to the name Justus,
was forced by unbelievers to drink the poison of a snake
but in the name of Christ was preserved
from harm."!
In Eusebius's version of this story
there is a deadly poison, but snake venom is not really specified.
See also Mark 16:18 about snakes & deadly poison!
Or Justin Martyr's
First and Second Apologies.
Interesting enough,
only a century later, Chrysostom would be fulminating
against those Christians who went to the Jews
in search of miraculous
cures.

De zondeval
v/h christendom is in volle gang gezet
verhevigde alleen noch maar in daaropvolgende eeuwen
tot op de mydidag van
vandaag
...

Anyway
the patient dies
however
before the
sectarian cure can be effected
and the uncle of the deceased exalts him,
saying that he is blessed in that he died
before he would have been able to break down the fence,
that is, transgress the boundary of rabbinic authority!
Elegant support for this interpretation has been offered
by the suggestion in Qohelet [Ecclesiates/Prediker]
Rabba 10:8 {paralleled by Bereshit Rabbah 79:6}
as a pendant. In that story, a man is punished
for violating a rabbinically ordained precept
regarding the aftergrowth of the Sabbatical year.
Such rabbinically ordained additional precepts
are frequently referred to as a "fence
around the
Torah."

According
to the narrative,
the one who pronounces
the curse of Ecclesiates 10:8 upon the violator
is none other than Rabbi Shim'on, who himself had disagreed
with the institution of this "fence."
"Having the condemnation come from the very rabbi
who is said to have opposed the majority halakhah
is a perfect device for showing that rabbinic authority
{rather than halakhic 'truth'!}
is the issue"
(i.o.w. personal
communication)?!

Receiving
the cure
of a Christian
in the name of Yehoshua [haNatsri] is,
accordingly, an offense similar
to that of Rabbi Eli'ezer's receiving Yeshua's Torah.
In neither case is it the question that the Torah is itself false or wrong,
or mutatis mutandis that the cure is ineffective,
but since both come from the mouths of
sectarians,
they must be avoided
like a snake
bite
...