On May 16, 2:21=EF=BF=BDpm, Jim Gysin <jimgy...@[EMAIL PROTECTED]
> wrote:
> This is the second time in as many weeks that they've done that, though.
> Locke's mom was also supposed to be almost six months along, and she had
> the figure of a typical, young un-pregnant girl.
Yes, but at least she wore a full skirt. :)
> Maybe Darlton need a medical consultant for the show...
I wonder if they're going for a reference to the apparently premature
birth of Moses (long quote but interesting):
"The Jerusalem Targum, several of the later Midra****c works, and the
commentary of Ra****, explain that Moses was born prematurely, after
six months, and that his mother was thus able to hide him until the
time that the Egyptians expected her to give birth. However, a
tradition found in the Babylonian Talmud (Sotah 12a) gives a different
explanation, namely that Yokheved was able to hide Moses for three
months because she was already pregnant for three months at the time
of her remarriage with Amram. The Egyptians suspected that she would
give birth nine months after her remarriage, and so Yokheved was able
to avoid the watchful eyes of the Egyptians for three months...
The Chronicles of Moses do not deal with the question of the three
months. Sefer Ha-Yashar does, however, and explains that Yokheved gave
birth in the seventh month. This idea of the premature birth of Moses,
already found in the Jerusalem Targum, is adopted by the Midrash
Hagadol and by Ra****. This explanation has become so standard that, in
more recent times, Louis Ginzberg, in his Legends of the Jews, writes
that 'Jokhebed gave birth to the child six months after
conception.'(11) Only in his notes do we learn that an alternative
interpretation for the three month period exists.
These are naturalistic scenarios. However, there is another possible
scenario which is based on an alternative interpretation of the
tradition found in the Babylonian Talmud. Pharaoh issues his decree;
Amram divorces Yokheved. A considerable time later, Miriam intercedes
and Amram remarries his divorced wife, who is already pregnant, having
conceived during the period of abstinence through some miraculous
manner. ..
Numerous parallels exist between the birth of Jesus as told in the New
Testament and the birth of Moses as described in the Midrash. Both
births are preceded by announcement of the coming of a savior. Both
children are marked as special at birth. The births are accompanied by
a manifestation of light. Each child faces a serious threat to life
during his infancy. The one parallel to the birth story of Jesus which
is conspicuously absent in the Midra****m of the birth of Moses is the
Divine conception. The Midrash does, however, point to Divine
assistance in the birth process of the Israelites in Egypt, and
possible references to a miraculous conception are scattered in the
Midrash. The suggestive tone of the line in the Passover Haggadah,
'And God knew,' as well as the statement in the Talmud that Yokheved
was pregnant for three months before Amram remarried her, lead us to
the possibility that a Jewish legend of a miraculous conception of
Moses did, in fact, exist. If, indeed, there was such a legend, it was
clearly suppressed. Ample reason certainly existed for such
suppression by the rabbis. In Christianity, the belief in the divine
conception of Jesus became a key element in the depiction of Jesus as
son of God. This concept had no place in Judaism, nor in the story of
its greatest hero, Moses. The hints that remain in rabbinic literature
are, therefore, but traces of lost legends."
http://www.encyclopedia.com/doc/1G1-13796415.html
(Moses and Jesus: The Birth of the Savior)
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