விசுவாச துரோகம் அழிவை உண்டு பண்ணும் I Bro. Justin Prakasam скачать в хорошем качестве

விசுவாச துரோகம் அழிவை உண்டு பண்ணும் I Bro. Justin Prakasam

The Hidden Meaning of the Balaam Story #balaam #donkey #angle https://rabbisacks.org/covenant-conve... Many questions have rightly been asked about the story of Balak and Bilam and the would-be curses that turned into blessings. Was Bilam a true man of God, or was he a fraud, a magician, a sorcerer, a practitioner of dark arts? Did he have genuine powers? Was he really – as some of the Sages said – the equal of Moses?[1] Was he driven by the prospect of reward and honour from the Moabites and Midianites, or was he motivated by animosity toward the Israelites and their seeming closeness to God? Why did God first tell him not to go, then seemingly change His mind and tell him to go? What is the meaning of the episode of the talking donkey? Did it really happen, or was it, as Maimonides argued, a vision in Bilam’s mind?[2] These are real questions, much debated. But there are more fundamental ones. What is the story doing here at all? The entire episode occurred away from the Israelites. No one from their side, not even Moses, was there to witness it. The only witnesses were Balak, Bilam, and some Moabite princes. Had the Israelites known the danger they were in, and how they were saved from it, it would have given them pause for thought before engaging in immorality and idol worship with the Moabite women, in the episode that follows on immediately from the story of Bilam. They would have known that the Moabites were not their friends. Even Moses would not have known what happened, had God not told him. In short, the Israelites were rescued from a danger they knew nothing about by a deliverance they knew nothing about. How then did it, or could it, affect them? its target audience? It did not affect the Moabites. They proceeded to get their women to successfully entice the Israelite men. A plague then struck the Israelites, taking 24,000 lives. It did not affect the Midianites, whose hostility to Israel was such that God later told Moses: “Treat the Midianites as enemies and kill them” (Num. 25:17-18). Several chapters later God instructed Moses to take military vengeance against them (Numbers 31). It did not affect Bilam himself. The Torah is very subtle about this. First, we read about the Moabite seduction of the Israelites and the deadly plague it caused. Then, six chapters later, we read that in the course of the war against the Midianites, Bilam was killed (31:8). Then, several verses later, “They were the ones who followed Bilam’s advice and enticed the Israelites to be unfaithful to the Lord in the Peor incident, so that a plague struck the Lord’s people” (Num. 31:16). In other words, having gone through what should surely have been a transformative experience of finding curses turned to blessings in his mouth, Bilam remained implacably opposed to the people he had blessed, and seemingly to the God who put the words into his mouth, and was still capable of devising a plot to injure the Israelites. It did not change the Israelites, who remained vulnerable to the Moabites, Midianites, and the enticements of sex, food and foreign gods. It did not change Moses, who left it to Pinchas to take the decisive act that stopped the plague and was soon thereafter told that Joshua would succeed him as leader.