Blessings

Noah, Melchizedek, Abraham’s servant, Laban, and Jethro all bless YHWH, but, as Rabbi Pappias notes in the Mekhilta, the Israelites don’t. Only later in the Bible do we find David and Solomon blessing YHWH, but so do Hiram King of Tyre and the Queen of Sheba.

The blessings and curses formulae in Deuteronomy 27–28 reveal a rich, complex and innovative interaction with ancient Near Eastern and Achaemenid parallels.

Using imagery of tents, gardens, and flowing water—themes associated with love and sexuality in the Bible and the ancient Near East—Balaam blesses Israelite women with fertility. The Priestly authors, however, invert this blessing to present Balaam as the instigator of the Baal Peor incident.

Deuteronomy uses unusual parallel terms “the shegar of your herd and the ashtorot of your flock” to describe the offspring of livestock. These are names of the ancient West Semitic fertility goddess known as Ashtoret or by her less familiar bi-name Sheger. Her consort is (sometimes) the god Ashtor. What do we know about these deities and what do they have to do with livestock?

The story of Aaron’s staff reads like an etiological tale, explaining a holy object in the Temple. The description of the object as a stylized tree suggests a connection with the asherah, a ritual object forbidden by Deuteronomy.

The biblical track record suggests that blessings often come with competition, resentment and strife. What kind of blessings are, indeed, blessings?

Why was the priestly benediction placed together with the laws of nazir and the laws of sotah? 

Three distinct themes in Parashat Vayetzei are intertwined: Jacob’s encounter with God at Bethel, the birth of Jacob’s sons, and Jacob’s departure from Haran. 

“And the Lord Blessed the Seventh Day and Consecrated It” (Genesis 2:3). Can time be blessed?