This past Thursday it was my honour and privilege to deliver my senior sermon to the JTS community, my colleagues and teachers that have meant so much to me over the last 5 years of learning. You can watch it on YouTube here, or read the text below (but you'll miss some of the ad libbed jokes).
Touch the wooden gate in the wall you never / saw before.
Say "please" before you open the latch, / go through,
walk down the path.
A red metal imp hangs from the green-painted / front door, / as a knocker,
do not touch it; it will bite your fingers.
Walk through the house. Take nothing. Eat / nothing.
However,
if any creature tells you that it hungers, / feed it.
If it tells you that it is dirty, / clean it.
If it cries to you that it hurts,
if you can, / ease its pain.
Thus begins the poem ‘Instructions’ by Neil Gaiman, explaining the rules one should follow if you ever find yourself in a fairy tale, the web of laws that one should obey in order to emerge triumphant from the realm of folk and fable.
In genres that are defined by breaking the rules, by imagining the impossible, we might be surprised to find so many laws that drive the plots of fantasy and science-fiction stories. In the classic movie Gremlins, we learnt that ‘No matter how much it cries and begs, you mustn’t feed a Gremlin after midnight’, or the cries of Chief Engineer Scotty in Star Trek that ‘I can’t change the laws of physics, captain.’
Mythology too is full of rules.
Celtic Mythology, for example, laid out a system of Geasa, taboos that should never be broken, on its heroes and kings. These rules often seemed arbitrary, like never eating dog meat, never wearing a rainbow cloak at sun rise, never sleeping away from home for 9 nights - but violation of these Geasa usually resulted in tragedy.
And just as the tales myth often hinge around rules, so too rules are often founded on myths.
After nearly 5 years of living in this country, perhaps I can mention the legendary status of the Founding Fathers, the mythic quality of the Declaration of Independence, that all men are created equal, as opposed to the more legal agenda of the American Constitution.
Law and myth are intertwined, each giving birth to the other.
And so it is in Parashat Mishpatim.
Where science-fiction and fantasy, religion and mythology, blend together. Rabbi Roni Tabick delves into the mythic dimensions of Judaism and writes fantasy from a religious perspective.
Showing posts with label Neil Gaiman. Show all posts
Showing posts with label Neil Gaiman. Show all posts
Saturday, 14 February 2015
Monday, 4 November 2013
From the Deep - Drawing Borders - Leviathan in Job 26
10] He drew a boundary on the face of the waters, at the border between light and darkness. 11] The pillars of heaven tremble and are astonished at His reproof.
12] By His power He stirs up the sea (Yam), and by His skill he struck Rahav. 13] By His wind He calmed the heavens; His hand slew the swift serpent (Nachash).
14] Behold, those are but parts of His ways; and how little is the thing that is heard of Him - who can understand the thunder of His power?
In Job 26, Job is speaking once again (funny how, in a book of conversations between Job and his 3 friends only Job ever mentions sea monsters... we'll talk about this in two weeks time when we review the book of Job as a whole), and he describes how God slew the sea monster at the time of creation (when God drew a boundary around the waters).
We see three words/phrases used in parallel - Yam, Rahav and Nachash Bariach. I wrote about Yam here, Psalm 74,, and Nachash Bariach, the swift serpent here on Isaiah 27, but while we saw Rahav mentioned in Isaiah 51, I haven't written much about the significance of this particular name of the sea monster.
Today is Rahav's day.
12] By His power He stirs up the sea (Yam), and by His skill he struck Rahav. 13] By His wind He calmed the heavens; His hand slew the swift serpent (Nachash).
14] Behold, those are but parts of His ways; and how little is the thing that is heard of Him - who can understand the thunder of His power?
י חֹ֣ק חָ֭ג עַל־פְּנֵי־מָ֑יִם עַד־תַּכְלִ֖ית א֣וֹר עִם־חֽשֶׁךְ: יא עַמּוּדֵ֣י שָׁמַ֣יִם יְרוֹפָ֑פוּ וְ֝יִתְמְה֗וּ מִגַּֽעֲרָתֽוֹ: יב בְּ֭כֹחוֹ רָגַ֣ע הַיָּ֑ם ובתובנת֗ו [וּ֝בִתְבוּנָת֗וֹ] מָ֣חַץ רָֽהַב: יג בְּ֭רוּחוֹ שָׁמַ֣יִם שִׁפְרָ֑ה חֹֽלְלָה יָ֝ד֗וֹ נָחָ֥שׁ בָּרִֽיחַ: יד הֶן־אֵ֤לֶּה ׀ קְצ֬וֹת דרכו [דְּרָכָ֗יו] וּמַה־שֵּׁ֣מֶץ דָּ֭בָר נִשְׁמַע־בּ֑וֹ וְרַ֥עַם גבורתו [גְּ֝בוּרוֹתָ֗יו] מִ֣י יִתְבּוֹנָֽן:
In Job 26, Job is speaking once again (funny how, in a book of conversations between Job and his 3 friends only Job ever mentions sea monsters... we'll talk about this in two weeks time when we review the book of Job as a whole), and he describes how God slew the sea monster at the time of creation (when God drew a boundary around the waters).
We see three words/phrases used in parallel - Yam, Rahav and Nachash Bariach. I wrote about Yam here, Psalm 74,, and Nachash Bariach, the swift serpent here on Isaiah 27, but while we saw Rahav mentioned in Isaiah 51, I haven't written much about the significance of this particular name of the sea monster.
Today is Rahav's day.
Labels:
book of Job,
borders,
chaos,
From the Deep,
Leviathan,
myth,
mythology,
Neil Gaiman,
Rahav,
sandman,
yam
Wednesday, 23 January 2013
A Dream of a Place - Tu Bishvat, Israel and the Sandman
My latest piece for Jewish Eyes on the Arts - Oholiav is up now in which I explore dreams of places, and touch upon the dark side of mythology: A Dream of A Place - Tu Bishvat, Israel and the Sandman.
In some ways, this article should be read in concert with my earlier post on why mythology matters, because while I believe that mythology is central, it can be abused to demonise the other, casting them in the role of the archetypal evil. This balance is a key part of my current thinking, that although myth is central, it should not be confused with history/reality.
Happy tu bishvat!
In some ways, this article should be read in concert with my earlier post on why mythology matters, because while I believe that mythology is central, it can be abused to demonise the other, casting them in the role of the archetypal evil. This balance is a key part of my current thinking, that although myth is central, it should not be confused with history/reality.
Happy tu bishvat!
Labels:
dreams,
Israel,
myth,
mythology,
Neil Gaiman,
oholiav,
sandman,
Tu Bishvat
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