much clearer now

HET
mooie van
bijvoorbeeld Harry Potter,
mydibijbelverhalen & allerlei andere
boeken, sprookjes, vertellingen, legenden e.d.
is de spiegel~ & vergelijkingsfunctie
met je eigen leven in doen en laten:
keuzemogelijkheden & diverse afwegingen,
motivaties, tegenargumenten
en al of niet fantastische
mogelijkheden?

De
Grote Massa
bestaat uit de
Muggles, 't klootjesvolk,
de grijze massa of 'doodgewone saaie mensen'!
Tegen die achtergrond worden allerlei
levendige{r} figuren tot leven geroepen
die avonturen
beleven
...

Alle
religies hebben
wel zo'n beetje
dezelfde kenmerken in grote lijnen: helden & heldinnen,
kinderen & volwassenen, pubers & merkwaardige gewaarwordingen,
ervaringen en verrassingen?
Het hele menselijke leven komt aan bod met alle vaders,
moeders, grootouders, ooms & tantes, neven & nichten, buren, dorpen en steden, vreemde volkeren & oude rassen, talen en vooroordelen
bij de vleet!

Het
is dus
eigenlijk best wel
jammer & triest
als allerlei vreselijk grappige
oeroude tradities en komische gewoonten
totaal verloren dreigen te gaan
onder wagon~ & containerladingen American Bullshit,
Russisch Gas, Chinees Speelgoed & Turks Fruit [or whatever].
Dezelfde speelfilms, popmuziek, modekleding,
massacultuur & soapseries
bedelven al
't oude?

And
to come back to Rabbi Eli'ezer:
it is suggested
that the singular severity with which R. Eli'ezer was treated
was a product of the Rabbis' suspicion that he was intimate with the Christian sectarians,
as intimated very clearly and almost openly
in this Toseftan story
treated here?!

It
has been
argued that it
was especially R. Eli'ezer's use
of magic and prophetic means
to argue his halakhic case
that so provoked the Rabbis.
Through his usage of appeals to forms of authority and authorization that were not rabbinic,
Rabbi Eli'ezer was demonstrating, according to the tellers of this story,
that he was "infected" with sectarianism,
the most salient case of which was,
for them,
Christianity.

And,
in fact,
we can all
point to fairly close
comparisons between the "miracles" of
R. Eli'ezer and New testament miracle stories.
Realistic critical useful & creative stories and teachings are mixed with a sauce of significant miracles?
This stands contra other interpreters who want to understand R. Eli'ezer
as representing only older, oral traditions in the halakha
and ignore the "prophetic" or "magical" aspects
of his mode of legitimation
of his views.

Nevertheless,
they all agree
that it was not really the content of Rabbi Eli'ezer's views that was ominous,
but the very fact of
his authority.

The same
applies to Yehoshua haNatsri:
his teachings and actions were to the point,
he was very clear, promising, helpful
and "blessed",
but
the main 'problem'
for those in power at that time
was just his 'questionable
authority'
...