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1 And Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams. 2 And Balak did as Balaam had spoken; and Balak and Balaam offered on every altar a bullock and a ram. 3 And Balaam said unto Balak, Stand by thy burnt offering, and I will go: peradventure the LORD will come to meet me: and whatsoever he sheweth me I will tell thee. And he went to an high place. 4 And God met Balaam: and he said unto him, I have prepared seven altars, and I have offered upon every altar a bullock and a ram. 5 And the LORD put a word in Balaam's mouth, and said, Return unto Balak, and thus thou shalt speak. 6 And he returned unto him, and, lo, he stood by his burnt sacrifice, he, and all the princes of Moab. 7 And he took up his parable, and said, Balak the king of Moab hath brought me from Aram, out of the mountains of the east, saying, Come, curse me Jacob, and come, defy Israel. 8 How shall I curse, whom God hath not cursed? or how shall I defy, whom the LORD hath not defied? 9 For from the top of the rocks I see him, and from the hills I behold him: lo, the people shall dwell alone, and shall not be reckoned among the nations. 10 Who can count the dust of Jacob, and the number of the fourth part of Israel? Let me die the death of the righteous, and let my last end be like his! 11 And Balak said unto Balaam, What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed them altogether. 12 And he answered and said, Must I not take heed to speak that which the LORD hath put in my mouth? 13 And Balak said unto him, Come, I pray thee, with me unto another place, from whence thou mayest see them: thou shalt see but the utmost part of them, and shalt not see them all: and curse me them from thence. 14 And he brought him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered a bullock and a ram on every altar. 15 And he said unto Balak, Stand here by thy burnt offering, while I meet the LORD yonder. 16 And the LORD met Balaam, and put a word in his mouth, and said, Go again unto Balak, and say thus. 17 And when he came to him, behold, he stood by his burnt offering, and the princes of Moab with him. And Balak said unto him, What hath the LORD spoken? 18 And he took up his parable, and said, Rise up, Balak, and hear; hearken unto me, thou son of Zippor: 19 God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? 20 Behold, I have received commandment to bless: and he hath blessed; and I cannot reverse it. 21 He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the LORD his God is with him, and the shout of a king is among them. 22 God brought them out of Egypt; he hath as it were the strength of an unicorn. 23 Surely there is no enchantment against Jacob, neither is there any divination against Israel: according to this time it shall be said of Jacob and of Israel, What hath God wrought! 24 Behold, the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lie down until he eat of the prey, and drink the blood of the slain. 25 And Balak said unto Balaam, Neither curse them at all, nor bless them at all. 26 But Balaam answered and said unto Balak, Told not I thee, saying, All that the LORD speaketh, that I must do? 27 And Balak said unto Balaam, Come, I pray thee, I will bring thee unto another place; peradventure it will please God that thou mayest curse me them from thence. 28 And Balak brought Balaam unto the top of Peor, that looketh toward Jeshimon. 29 And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams. 30 And Balak did as Balaam had said, and offered a bullock and a ram on every altar.

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1 Yaakov ben Chaim Tzvi = "And God happened upon Balaam (23:4) Regarding God's appearances to Moses, the Torah uses the word vayikra ("and He called") which is an expression of closeness and love; whilst to the prophets of the idolatrous nations the word used is vayikar ("and He happened upon") -- an expression that connotes temporality and promiscuity. [Midrash Rabbah; Rashi]"
2 Yaakov ben Chaim Tzvi = "The dust of Jacob (23:10) Everyone treads upon the dust, but in the end, the dust triumphs over them all... So it is with the Jewish people.[Rashi]"
3 Yaakov ben Chaim Tzvi = "The Hebrew scriptures clearly state "God is not a man, nor a son of man" yet Christianity tries to rationalize away these verses by arguing that Jesus was the exception to this rule. If a person looks at the Hebrew scriptures objectively without trying to squeeze Jesus into every verse, it is not humanly possible for anyone to read this sentence which says "God is not a man, nor a son of man" and then turn the page to the New Testament where Jesus calls himself God and the son of man and then think it's okay. It just doesn't make any sense. Since most Christians are unfamiliar with the Old Testament and only focus their lives starting from the book of Matthew, they unfortunately miss these verses which openly contradict Christian teaching regarding the nature of God. Christianity is a beautiful religion and has a tremendous amount of depth and beauty however it is not a continuation of Judaism; it is a separate religion with no basis in Jewish theology and cannot be looked at as a fulfillment of Jewish scriptures when viewed objectively."
4 Sarah R = ""God is not a man, that he should lie; neither the son of man,that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?"This verse, as well as two parallel verses like it (1 Samuel 15:29; Hosea 11:9), must be read with careful note of the wording and context. It does not say, "God cannot take the form of a man," or "God would never take the form of a man," but rather, "God is not man". This is a very different statement. It is referring to God's nature. God does not lie or sin or go back on His word, like men do, for God is holy. Therefore there is no contradiction with Jesus, as Jesus never lied, sinned, or went back on His word. He lived a holy life (Mark 1:24; John 6:68-69, 7:18; Acts 3:14-15; 2 Corinthians 5:21; Hebrews 4:15, 9:14; 1 Peter 2:22; 1 John 3:3,5), as only God in the flesh could do."
5 Yaakov ben Chaim Tzvi = "Sarah, it is amusing how you decide what items in scripture to use "in context" versus what items to use "out of context". For example, in the Isaiah prophecies, the nation of Israel is mentioned 17 times as being the Servant and Son of God, yet you are quick to dismiss that "in context" and replace it with the name of Jesus who is not mentioned even a single time as the servant or Son of God. In addition, When God says to Ahaz he will give him a sign, you ignore the "in context" birth of his sign Immanuel in the very next chapter and apply it to a sign 800 years into the future which he will never see or hear. What kind of a sign is that?The very next words of this sentence say "God is not a man...has he said and shall not do it, hath he spoken and shall not he make it good?" So the question would be, did Jesus ever say something which did not happen? Let us look at the Book of Matthew 24:30/34 - "Then will appear the sign of the Son of Man in heaven. And then all the peoples of the earth will mourn when they see the Son of Man coming on the clouds of heaven, with power and great glory. And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to the other. “Now learn this lesson from the fig tree: As soon as its twigs get tender and its leaves come out, you know that summer is near. Even so, when you see all these things, you know that it is near, right at the door. Truly I tell you, this generation will certainly not pass away until all these things have happened.So did these things happen in that generation? Did the Son of Man come on the clouds of Heaven with power and glory and all the people of the earth saw it? Did that generation pass away before this happened? Obviously this was never fulfilled yet Jesus promised it would be. So in fact, Jesus did make a statement which was never done, just as the scriptures are warning us "in context". I'm sure that you will come up with some complex answer to "prove" this was not really what he meant, yet all the excuses fall away just by reading the simple text.Let us look at a few more passages:Psalm 146:3 - Do not put your trust in princes nor in the son of man for he holds no salvation. (if this isn't as clear as day, I don't know what is)Deuteronomy 4:15 - You saw no form of any kind the day the Lord spoke to you at Horeb out of the fire. Therefore watch yourselves very carefully, so that you do not become corrupt and make for yourselves an idol, an image of any shape, whether formed like a man (Jesus) or a woman (Mary). Are these passages also "out of context" as you would have us believe? The meaning of these passages have not changed in 3,300 years. The truth of the matter is this; there is a clear pattern of dishonesty when you interpret the Hebrew scriptures. On the one hand, you will use the Hebrew the scriptures to support a point which the Torah clearly contradicts and then ignore that same point when you decide it's no longer relevant. Christianity would have you believe that "God is not a man" except when he was a man named Jesus and "God does not change" except when he was a baby, then a teenager, then a man, and then crucified and then resurrected. If that's not change, then what is? A basic reading of Jewish scripture will make it painfully clear to any Christian reader that none of the Israelites ever saw Jesus or heard of the name Jesus, nor did Moses ever speak to Jesus and mention him once throughout the Hebrew scriptures. Only by altering, twisting and perverting the Hebrew scriptures can one argue the points you so desperately try to make."
6 Sarah R = "So the question at hand is, could God take the form of a man if He so chose to? I believe it is the Gnostics who argue that God could not because all material is evil, and therefore believe the Jesus had only a "spiritual body" rather than a physical, "material body". However, there are a few passages in the Old Testament that suggest God in a human form. Granted, these are debated passages and there are camps on both sides - those that believe God did come in human form before Jesus and those that explain these passages in other ways. I am sure you are in the latter camp. Nonetheless, they are interesting to consider:After Adam and Eve ate the forbidden fruit, they "heard God walking in the garden" and hid from Him. The Psalmist says, "Where can I hide from your Spirit?" You cannot hide from God's Spirit. But perhaps they thought they could hide if God was in some other form, like a man walking.Abraham was visited by three men. Two we see later as the angels who destroy Sodom and Gomorrah. Who was the third man? The text says that the LORD (YHWH) appeared to Abraham and told him by that time next year he would have the promised son.Jacob wrestled with a man until daybreak. Jacob would not let the man go until he blesses him. The man blessed him and changed his name to Israel, which means "he struggles with God (Elohim)". Jacob named the place "Peniel," which means "face of God," saying, "Because I saw God (Elohim) face to face, and yet my life was spared."Isaiah sat a vision of God "seated" on His throne with "the train of his robes filling the temple." Ezekiel had a similar vision and said that on the throne "was a figure like that of a man." Daniel  describes his vision of God with "His clothing was as white as snow, the hair of his head was white like wool." He also describes a "son of man" who is given all authority and glory and "all peoples, nations and men of every language worshiped him." The Matthew 24 passage is an interesting one, but I think it presents a greater problem for you than for me. So, I will throw the question back to you. You have said that you believe Christianity is "an invention" "mixing Jewish thought and Greek mythology," and that the gospels were not eyewitness accounts but "written many years later" and Jesus is "the greatest hoax of all time." Why therefore, would the authors when collaborating to create a false religion by deifying the historical Jesus after the generation had passed, as you say, write something like this, which would seemingly contradict the very hoax they were attempting to create?Before I became a parent, I taught parenting classes as part of my job. I used a curriculum, taught skills, and saw families I work with experience real change from implementing the skills at home with their kids. After I became a parent, I used the same curriculum, taught the same skills, ... but I saw it all differently. It meant something different to me. What you see as "distorting" and "manipulating" and "desperately" trying to "pull texts out of context" I think boils down to the fact the we see the Scriptures differently. I love the Old Testament because of the beautiful portrait it gives of God. I think understanding the Old Testament is essential to the Christian faith as our beliefs are all built on it. I would love to hear the Jewish interpretation of verses, but when you add things like "Christians get this wrong" or "this is why the Christian faith makes no sense"  or "the Christians invent this and that" then I feel the need to answer for my faith and my Christ. Deily is definitely big enough for the both of us... even when we have such different views. :)"
7 Yaakov ben Chaim Tzvi = "Sarah, I agree with you, there's plenty of room on Deily for us both. In answer to your previous questions, Rabbi Michale Skobac does a better job of explaining than I can. Enjoy the video.Shalomhttp://jewsforjudaism.org/knowledge/video/the-missionary-speaks/a-misssionary-told-me-that/scripture-twisting-how-missionaries-jews-for-jesus-messianic-jewish-christians-distort-jewish-bible/"
8 angela h = "The generation Jesus is talking about here is the generation of the tribulation (verse 29)."
9 Yaakov ben Chaim Tzvi = "Throughout scriptures, both the patriarch Jacob and the nation of Israel are interchangeably called "Jacob/Children of Jacob & Israel/Children of Israel". The distinction is that each name represents a different state of spiritual awareness and being. The name Jacob is representative of struggle and is used throughout scripture to identify the patriarch and his children when they have been dealing with difficult aspects both spiritually and physically. The name Israel however is synonymous with overcoming adversity and defeating the enemies of God both in both spiritual and physical warfare. This statement that God sees no iniquity in Jacob, nor perverseness in Israel means that even though the nation of Israel clearly sinned in the desert and throughout their 40 year journey in the wilderness, God does not view this iniquity as intrinsic to the nation, but as part of their struggle on the way to becoming "Israel" or having struggled with the divine and man and overcome.Whenever the word Jacob is used, the reader can assume that the scriptures are bringing these difficulties to our attention. When the word Israel is used however, we are to recognize that the nation of Israel has done battle on a spiritual level and has defeated her enemy. Ultimately, with the final redemption and the rebuilding of the Holy Temple, the children of Jacob will only be viewed as the Children of Israel and will no longer have the title as Children of Jacob (Children of struggle)."
10 Yaakov ben Chaim Tzvi = "Here we can see another example of the interchangeability between the singular and plural with regards to the nation of Israel. Throughout scripture, Israel (the Nation) is referred to as "him" in the singular and "them" plural depending on the message God is trying to convey. When Israel is in a state of spiritual greatness the singular is often used, the opposite is true when the plural is used."