Irv Jacobs, MD

This parsha opens the Book of Exodus. It covers the development of enslavement of the Israelites, the early life of Moses, his escape to Midian and marriage there, his recruitment by God to lead the Israelites, and his earliest encounter with Pharaoh. I have chosen to pursue three passages, with regard to their originality in the Torah text. [Irv Jacobs, MD]

This parasha tells the story of Jacob’s entourage returning back to Canaan from Haran; Jacob’s fear for, and the subsequent encounter with Esau; the rape of Dinah and its violent sequelae; the death of Rachel in childbirth; and finally the genealogy of Esau’s progeny. Three passages caught my attention, to explore for analogous comparison with other ancient nations. [Irv Jacobs, MD]

“And when Jacob saw Rachel,…and watered…(her) flock…Then Jacob kissed Rachel, and broke into tears.” This is an example of love at first sight. I wondered about existence  of this phenomenon in ancient times.  It is acknowledged to have commonly occurred, but the first well-recorded explanation comes from a story told by Aristophanes, described by Plato in The Symposium. [Irv Jacobs, M.D]

VaYera is an eventful parsha, from which I take note of two items: (1) a dispute between Abraham and God, (2) overt incest  between Lot’s daughters and Lot. [Irv Jacobs, MD]

My curiosity is over the origin of the seven-day week.  Understandably days, years, and months are marked by astronomical events.  Days are measured by sunset to sunset, or dawn to dawn.  Years are derived from the annual cycle of the sun.  Months are derived from the 29 &1/2 day cycle of the moon, simplified via reduction to a unified 28 days per month, plus addition of leap years to periodically accommodate the growing overage of days. The seven-day week doesn’t apparently have an astronomical connection.  Historically, scholars have considered the week to be a Hebrew invention, derived from its creation story. [Irv Jacobs, MD]

This parasha more or less recapitulates Chapter 31, but in a poetic form recited “by Moses” before they are to cross the Jordan to enter the promised land. After the poem, prose text tells the assembled Israelites, that Moses will ascend Mount Nebo, overlook the promised land from the east, and die there. With a new curiosity for biblical poetry, I have explored its elements as expounded by Professor Emeritus Jeffrey Tigay of the University of Pennsylvania in his commentary on Deuteronomy, published by the Jewish Publication Society (1996). (To read more, please click on the headline.)

The thrust of this parasha is modeled after the format of an ancient covenant treaty. The scene is set in the Plains of Moab on the east side of the Jordan, shortly before the death of Moses.  This is to be followed by entrance to the promised land under Joshua’s leadership.

A word about ancient covenants.  Unlike modern times wherein parties sign an arranged legal contract, the ancients performed ceremonies, characterized by proclamations, writings of the terms, proclamations of blessings and curses, erection of steles, and sacrifices.  Curses include acts that symbolized the fate of violators.  They would cut up the body of an animal, then the parties passed between the pieces, symbolizing what would happen to either if he/she violated the treaty.