New Year, New Column

Happy New Year!

2013 was a great year for Mythic Writing, with several record-breaking months. We crossed the 6000 views mark, and headed straight past 7000 and hit 8000 before the end of the year. We finished the Book of Josiah, explained Why Mythology Matters, Rewrote Radiance and began our investigation of Leviathanin the Bible in From the Deep. Not to mention that my family increased by 50%

So what does 2014 hold for Mythic Writing?

I still have a lot of rewriting to do for Radiance before I'm ready to release the updated version, so please God this will be the year I finish that.

I also intend to continue From the Deep with Rabbinic texts about sea monsters and Leviathan.

But I also want to start something new.

So I present to you my new column - Torah Mythology of the Week, that I hope to post every Thursday, exploring mythological elements of the Torah reading for that week. Can't promise I'll hit every parasha (may get stuck around Leviticus for some time) but we'll see how it goes.

So tune in on Thursday for your first weekly dose of Torah Mythology.

From the Deep - Small Bites of Fish - Misc. Bible

On From the Deep we've covered the Bible from Genesis through to the Book of Job, but along the way we missed a few tasty morsels, not enough for a meal in themselves, but each a small tasty bite of sea monster nonetheless. Today we cover some of those juicy tidbits.

Jeremiah 5:22
 ²² Should you not fear me?’ declares the Lord.
    ‘Should you not tremble in my presence?
I made the sand a boundary for the sea,
    an everlasting barrier it cannot cross.
The waves may roll, but they cannot prevail;
    they may roar, but they cannot cross it.

כב) הַאוֹתִי לֹא־תִירָאוּ נְאֻם־יְקֹוָק אִם מִפָּנַי לֹא תָחִילוּ אֲשֶׁר־שַׂמְתִּי חוֹל גְּבוּל לַיָּם חָק־עוֹלָם וְלֹא יַעַבְרֶנְהוּ וַיִּתְגָּעֲשׁוּ וְלֹא יוּכָלוּ וְהָמוּ גַלָּיו וְלֹא יַעַבְרֻנְהוּ

Some of the mythic power of the sea monsters has been stripped from this image from Jeremiah 5, but remnants of it are still visible. God's power is manifest by his having contained the sea, bound it forever so that it cannot escape. The sea is described both literally, as having waves, and as roaring like a monster - the image is both naturalistic and mythological. Radak, one of the classic rabbinic commentators, says that the scene being described is Genesis 1 and the creation of dry land, but there is a rebelliousness to the sea here that is totally absent from the peaceful creation of Genesis 1.


More after the jump.

From the Deep - Feeling Monstrous - Leviathan in the Book of Job

William Blake

We've spent the last 5 weeks wrestling with the book of Job, the book of the Bible most packed with explicit references to Leviathan and primordial sea monsters. We saw three instances when Job mentions the sea monsters, Job 3, when he calls on those who seek to rouse the monster, Job 7, in which Job identifies with the creature, under a constant vigilant watch, and Job 26 in which he describes God's slaying of the Leviathan in ages past. We could also have discussed Job 9 - and will at some point soon - another one of Job's speeches.

Why does Job spend so much time talking about sea monsters? Why are all the instances put in Job's mouth, when his three 'friends' are silent on the subject? And why does God conclude His speech from the whirlwind with a description of Leviathan?

From the Deep - Fire-Breathing Sea Monsters - Leviathan in Job 40-41

William Blake, Leviathan and Behemoth

Job 40:25 - 41:25
   25] Can you draw out Leviathan with a hook? With rope press down his tongue?  26] Can you place a rope in his nose? And with a hook pierce his cheek? 27] Will he multiply supplications to you? Will he speak to you softly? 28] Will he make a covenant with you? Will you take him as an eternal slave? 29] Will you play with him like a bird? And bind him for your young girls? 30] Will partners bargain over him? Will they divide him among merchants? 31] Can you fill his skin with barbs? And with a fishing-spear his head? 32] Place your hand upon him - remember the battle, do no more.

    1] Thus his hope has been made false, will he not be cast down even at the sight of him? 2] None is so fierce as to rouse him - and who before Me can stand? 3] Who has come before Me, I shall repay him - under the whole heavens, he is Mine.

    4] I will not be silent over his parts, his strength and graceful form. 5] Who can strip off his outer garment? Who can penetrate his doubled jaw? 6] The doors of his mouth, who can open? ringed about by his fearsome teeth? 7] His shielding scales are his pride, tightly sealed together; 8] each is so close to the next that no air can pass between. 9] One cleaves to the other, they cling together and cannot be parted.

    10] His snorting flashes light; his eyes are like the glimmerings of dawn. 11] From his mouth streams firebrands, sparks of fire shoot out. 12] From his nostrils smoke pours, as from a steaming, boiling pot. 13] His breath ignites coals, and flames come from his mouth.

    14] Strength resides in his neck; power leaps before him. 15] The folds of his flesh are tightly joined; they are firm and immovable. 16] His chest is cast hard as rock, hard as a lower millstone. 17] When he rises up, divine beings are terrified; at his thrashing they retreat.

    18] The sword that reaches him has no effect, nor does spear, dart or lance. 19] He regards iron like straw, bronze like rotten wood. 20] Arrows do not make him flee; sling-stones are like chaff to him. 21] Like straw seem clubs to him, he laughs at the quivering javelin.

    22] His undersides are jagged shards, leaving the mud like a threshing-sledge. 23] He makes the depths boil like a cauldron, the sea he makes like an ointment-pot. 24] Behind him is a luminous wake, he makes the deep seem white-haired.
 

    25] Nothing on earth is his equal – made as he is, without fear. 26] He sees all that are haughty; he is king over all proud beasts.

Finally, at the end of the book of Job, God speaks, and reveals the horrifying mystery of creation, culminating in the mighty Leviathan that none but God can stand against.

We find here the longest, most vivid description of Leviathan in the Jewish canon, as detail after detail is poured out to create the image of the monstrous creature.

He has a "doubled jaw", "ringed about with fearsome teeth". He's covered in "shielding scales" and causes the deep to "seethe like a cauldron". Most interestingly for those of us that grew up with stories of European dragons like Smaug from the Hobbit, when the Leviathan opens its mouth "sparks of fire shoot out" and "ignite coals".


What can we learn from the idea that Leviathan breathes fire?

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?

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.

From the Deep - Watching Leviathan - Leviathan in Job 7

Zeus fights Typhon

11] 'Therefore I will not keep silent; I will speak out in the anguish of my spirit, I will complain in the bitterness of my soul. 12] Am I a sea (Yam), or a sea monster (Tanin), that You set a watch over me?

יא גַּם-אֲנִי לֹא אֶחֱשָׂךְ-פִּי אֲדַבְּרָה בְּצַר רוּחִי אָשִׂיחָה בְּמַר נַפְשִׁי
יב הֲיָם-אָנִי אִם-תַּנִּין כִּי-תָשִׂים עָלַי מִשְׁמָר

We saw last week Job calling on those who are ready to rouse Leviathan. In chapter 7, when Job begins his response to his 'friend' Eliphaz, protesting that he will not keep silent any more and will voice his pain. He calls out to God saying "Am I Yam or Tanin that You set a watch over me?"

Here we see concrete evidence that Tanin and Yam are to understood by the Bible to be synonyms for sea monsters. Job asks God if He considers him to be like a sea monster that he feels watched and constantly chastised.

But hang on, I hear you cry, didn't God slay the sea monster at the dawn of time? Why would there need to be a watch set over the sea monster?

From the Deep - Waking Leviathan - Job 3

Job 3:7-8

7] May that night be barren; may no shout of joy be heard in it.

8] Let the cursers of day curse it, who are prepared to rouse up Leviathan.
 

ז הִנֵּה הַלַּיְלָה הַהוּא יְהִי גַלְמוּד אַל-תָּבוֹא רְנָנָה בוֹ
ח יִקְּבֻהוּ אֹרְרֵי-יוֹם הָעֲתִידִים עֹרֵר לִוְיָתָן 

I could write a whole book on mythical themes in the book of Job (and perhaps one day I will) but for the sake of this blog I will restrict myself to 5 posts - one each on Job 3, 7, 26 and 40-41, followed by a big picture look at the book as a whole.

By the third chapter, Job has lost everything he has - his money, his children, his wife, his health - and after seven days of sitting in silence with his three friends, he now opens his mouth to curse the day on which he was born: "Let that day be darkness;" he declares (Job 3:4) "let not God inquire after it from above, neither let the light shine upon it."

It's in this context that Job first mentions the primordial monster the Leviathan, mentioning an unspecified group who in the future are ready to wake the creature from its rest (more on this next week).

But what do we learn from the idea that some seek to wake Leviathan?

From the Deep - Monstrous Pride - Leviathan in Ezekiel 32

Ezekiel 32:2-6

^2]‘Son of man, take up a lament concerning Pharaoh king of Egypt and say to him:

‘“You are like a lion among the nations; you are like a monster (tanim) in the seas, thrashing about in your streams, churning the water with your feet and muddying the streams.

^3] ‘“This is what the Sovereign Lord says:

‘“With a great throng of people I will cast my net over you, and they will haul you up in my net.
^4] I will throw you on the land and hurl you on the open field. I will let all the birds of the sky settle on you and all the wild animals gorge themselves on you.
^5] I will spread your flesh on the mountains and fill the valleys with your remains.
^6] I will drench the land with your flowing blood all the way to the mountains, and the ravines will be filled with your flesh.

ב בֶּן-אָדָם שָׂא קִינָה עַל-פַּרְעֹה מֶלֶךְ-מִצְרַיִם וְאָמַרְתָּ אֵלָיו כְּפִיר גּוֹיִם נִדְמֵיתָ וְאַתָּה כַּתַּנִּים בַּיַּמִּים וַתָּגַח בְּנַהֲרוֹתֶיךָ וַתִּדְלַח-מַיִם בְּרַגְלֶיךָ וַתִּרְפֹּס נַהֲרֹתָם:
ג כֹּה אָמַר אֲדֹנָי יֱהֹוִה וּפָרַשְׂתִּי עָלֶיךָ אֶת-רִשְׁתִּי בִּקְהַל עַמִּים רַבִּים וְהֶעֱלוּךָ בְּחֶרְמִי:
ד וּנְטַשְׁתִּיךָ בָאָרֶץ עַל-פְּנֵי הַשָּׂדֶה אֲטִילֶךָ וְהִשְׁכַּנְתִּי עָלֶיךָ כָּל-עוֹף הַשָּׁמַיִם וְהִשְׂבַּעְתִּי מִמְּךָ חַיַּת כָּל-הָאָרֶץ:
ה וְנָתַתִּי אֶת-בְּשָׂרְךָ עַל-הֶהָרִים וּמִלֵּאתִי הַגֵּאָיוֹת רָמוּתֶךָ:
ו וְהִשְׁקֵיתִי אֶרֶץ צָפָתְךָ מִדָּמְךָ אֶל-הֶהָרִים וַאֲפִקִים יִמָּלְאוּן מִמֶּךָּ:

Last week on 'From the Deep' we looked at Ezekiel's first prophecy against Egypt (Ez 29) in which he calls Pharaoh the sea monster lying amidst the streams. Just 3 chapters later, Ezekiel is repeating a similar idea, only this time even more epic in scale.

Now Pharaoh is not just among the streams but in the seas, God will not just fish the monster out of the water and leave him in the desert but fill the mountains and valleys with Pharaoh's remains - the blood will drench the land.

Pharaoh thought he was a kefir, a young fierce lion, roaming over land in command of everything. But God says that he is wrong, Pharaoh is nothing other than a big fish - monstrous, certainly, but when plucked from the water, his natural habitat, he will be nothing more than food for the beasts.

Rashi (the classic 11th C commentator) writes: "You should have lain in your streams like the law of fish, and not come out to dry land. But you were haughty in your heart and compared yourself to a young lion that rules over the land and tears prey."

What does this text have to teach us about pride?

From the Deep - Here Be Dragons! - Habakkuk 3

Habakkuk 3: 8, 15
8] Was your wrath against the rivers (neharim), O Lord?
    Was your anger against the rivers,
    or your indignation against the sea (yam),
when you rode on your horses,
    on your chariot of salvation?

15] You trampled the sea with your horses,
    the surging of mighty waters.
 

ח  הֲבִנְהָרִים, חָרָה יְהוָה--אִם בַּנְּהָרִים אַפֶּךָ, אִם-בַּיָּם עֶבְרָתֶךָ:  כִּי תִרְכַּב עַל-סוּסֶיךָ, מַרְכְּבֹתֶיךָ יְשׁוּעָה

טו  דָּרַכְתָּ בַיָּם, סוּסֶיךָ; חֹמֶר, מַיִם רַבִּים

Welcome back to From the Deep, your weekly look into the primordial chaos monsters of the Bible and Jewish tradition.

This week we're moving on to a new prophet, the little read minor prophet of Habakkuk. The third and final chapter of this book is described in the first verse in a similar manner to a psalm "a prayer of Habakkuk the prophet, on the Shigionot", and it uses the word "sela" a word used elsewhere only in the book of psalms.

The third chapter describes God marching to war with pestilence and fire around God's feet. But who God fighting against? According to verse 8 it seems to be the Rivers / the Sea.

Where does this image come from and what does it mean for us?

From the Deep - God's Mighty Arm - Isaiah 51

Isaiah 51:9-10
    9] Awake, awake, put on strength, O arm of the Lord; awake, as in days of old, in the generations of old. Are you not the one that struck Rahav and slew the sea monster (Tanin)? 10] Are you not the one that dried the sea (Yam), the waters of the great deep (Tehom); who made the depths of the sea a way for the redeemed to pass over? 

ט עוּרִ֨י עוּרִ֤י לִבְשִׁי־עֹז֙ זְר֣וֹעַ ה' ע֚וּרִי כִּ֣ימֵי קֶ֔דֶם דּוֹר֖וֹת עוֹלָמִ֑ים הֲל֥וֹא אַתְּ־הִ֛יא הַמַּחְצֶ֥בֶת רַ֖הַב מְחוֹלֶ֥לֶת תַּנִּֽין: י הֲל֤וֹא אַתְּ־הִיא֙ הַמַּֽחֲרֶ֣בֶת יָ֔ם מֵ֖י תְּה֣וֹם רַבָּ֑ה הַשָּׂ֨מָה֙ מַֽעֲמַקֵּי־יָ֔ם דֶּ֖רֶךְ לַֽעֲבֹ֥ר גְּאוּלִֽים:

Isaiah 51 is a deep well of mythical ideas - the prophet describes the people calling on the Arm of God from exile, saying that just as the arm of God slew the sea monster in the mythic past, it should redeem us today from our troubles.

Note that each part of these two verses may be referring to a different event. Verse 9 describes the victory over the chaos monster in ancient times (known as the chaoskampf , that we already saw in Psalm 74). The beginning of verse 10 (drying up the sea and the great deep) seems to refer to the Flood narrative, a prime example of victory over the chaos waters. The end of verse 10, referring to the passage of the redeemed, refers to the splitting of the Red Sea in Exodus 15. Then verse 11, that describes how the ransomed of God will return home, is a prediction about the future redemption. The speakers argue that since God has defeated the monster many times, both in the primordial past, at the flood and at the exodus, God can do it again (David Gunn, Journal of Biblical Literature, '75).

We've already seen the terms Tanin, Yam and Tehom in mythological contexts, though Isaiah 51 ties all of them together very neatly. The new term for the chaos monster here is Rahav but we won't dwell on it too much here. Instead, I want to focus on the tone of these verses - why call on the Arm of God? Why not God God's self?

From the Deep - The Monster Always Returns - Isaiah 27

Isaiah 27:1
On that day the Lord will visit with his sword, hard, great and strong, Leviathan the swift serpent, Leviathan the twisting serpent, and He will slay the Sea Monster that is in the sea.

א  בַּיּוֹם הַהוּא יִפְקֹד יְהוָה בְּחַרְבּוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה, עַל לִוְיָתָן נָחָשׁ בָּרִחַ, וְעַל לִוְיָתָן, נָחָשׁ עֲקַלָּתוֹן; וְהָרַג אֶת-הַתַּנִּין, אֲשֶׁר בַּיָּם.

    Isaiah 24-27 are known as the Apocalypse of Isaiah, and describe the prophet’s vision of “that day”, a day of true justice and national resurrection of the people of Israel. But this section is notoriously difficult to interpret - what is “that day”?
    This phrase structures the whole section, appearing at the beginning of chapter 26, our verse at the beginning of chapter 27, again in 27:2 as well as 27:12 and 13. Whereas chapter 26 is a long continuous vision, here the phrase seems to introduce a section of only a single verse, tantalising in its imagery but difficult to understand.
    Is Isaiah prophesying about the literal destruction of a sea monster (or possibly 3 sea monsters)? or is it just a metaphor for the haughty city described in chapters 24-26?
    When he refers to “that day”? Does he mean to indicate the final day, the eschaton, the messianic age? Or is he referring to future day coming within history, within the foreseeable future?
    Whatever Isaiah originally meant (and much hinges on when you date this verse, and scholars put it anywhere between the 8th and 2nd centuries BCE) we have to ask - what does this verse have to say to us?

From the Deep - Praise the Lord - Psalm 148

Marduk and Tiamat

Psalm 148:1-7

1] Hallelujah! Praise the Lord from the heavens, praise Him in the heights. 2] Praise Him, all His angels, praise Him all his hosts. 3] Praise Him, sun and moon, praise Him all the bright stars. 4] Praise him, highest heavens, and waters that are above the heavens. 5] Let them praise the name of the Lord, for He commanded that they be created. 6] He made them endure forever, placing a boundary that they cannot cross. 7] Praise the Lord from the earth, sea monsters (taninim) and all depths (tehomot).

 א הַֽלְלוּיָ֨הּ ׀ הַֽלְל֣וּ אֶת־ה מִן־הַשָּׁמַ֑יִם הַֽ֝לְל֗וּהוּ בַּמְּרוֹמִֽים: ב הַֽלְל֥וּהוּ כָּל־מַלְאָכָ֑יו הַֽ֝לְל֗וּהוּ כָּל־צבאו [צְבָאָֽיו]: ג הַֽ֭לְלוּהוּ שֶׁ֣מֶשׁ וְיָרֵ֑חַ הַ֝לְל֗וּהוּ כָּל־כּ֥וֹכְבֵי אֽוֹר: ד הַֽ֭לְלוּהוּ שְׁמֵ֣י הַשָּׁמָ֑יִם וְ֝הַמַּ֗יִם אֲשֶׁ֤ר ׀ מֵעַ֬ל הַשָּׁמָֽיִם: ה יְֽ֭הַֽלְלוּ אֶת־שֵׁ֣ם ה כִּ֤י ה֭וּא צִוָּ֣ה וְנִבְרָֽאוּ: ו וַיַּֽעֲמִידֵ֣ם לָעַ֣ד לְעוֹלָ֑ם חָק־נָ֝תַ֗ן וְלֹ֣א יַֽעֲבֽוֹר: ז הַֽלְל֣וּ אֶת־ה מִן־הָאָ֑רֶץ תַּ֝נִּינִ֗ים וְכָל־תְּהֹמֽוֹת:

If you've been reading 'From the Deep' from the beginning, you might be starting to wonder why I keep talking about the sea monsters as the enemies of God and God's divine order. Where are all the mentions of combat and fighting? Apart from in Psalm 74, we've seen little evidence of such myths. Well, today we still won't, as we conclude our journey through the sea monsters of the book of Psalms with a final harmonious view of the sea monsters in creation.

Psalm 148 is traditionally recited every day as part of the morning service, and it describes God's harmonious creation with everything in it praising God. Among those mentioned that should praise God, in a list that goes on to include mountains, beasts and all human beings, are the sea monsters and the depths. We've already seen in Genesis 1 that the word Tanin shares a root with the Canaanite Tunannu, but the word 'depths' or Tehomot in Hebrew, is new to our exploration.

Tehomot is related to the Babylonian Tiamat, who in the epic myth of Enuma Elish, is the divine primordial ocean, progenitor of the gods, who must ultimately be slain by Marduk in his rise to chief deity. Thus both Taninim and Tehomot have deep mythological connections.

So why are they placed in the list of beings that should praise God?

From the Deep - Playing with Leviathan - Psalm 104

Psalm 104:24-26 

    24] How manifold are your works, O Lord! In wisdom You have made them all; the earth is full of your creatures. 25] So is this great and wide sea, where there are innumerable creeping things, living things, small and great. 26] There go the ships; and Leviathan that You created to play with.

כד מָה־רַבּוּ מַעֲשֶׂיךָ ׀ ה' כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ: כה זֶה ׀ הַיָּם גָּדוֹל וּרְחַב יָדָיִם שָׁם רֶמֶשׂ וְאֵין מִסְפָּר חַיּוֹת קְטַנּוֹת עִם־גְּדֹלוֹת: כו שָׁם אֳנִיּוֹת יְהַלֵּכוּן לִוְיָתָן זֶה יָצַרְתָּ לְשַׂחֶק־בּוֹ:

It's been a little while.

My baby daughter is 4 weeks old and doing all the things a 4-week old should do (they mostly involve bodily functions). Meanwhile, with minimum sleep I return to Mythic Writing and my ongoing series 'From the Deep', to delve once more into the mythic layer of the Bible.

Psalm 104 is a praise of the orderliness and greatness of God's creation. It holds a special place in my heart now, not just because of the Leviathan reference, but because we used the first two verses as part of our Simchat Bat ceremony to celebrate the birth of our daughter.

The psalmist praises how God "established the earth on its foundations" (v5), gives drink to every creature (v11) and so on. Psalm 104 is full of the joy of the natural world. In the context of all this splendour, verses 25-26 are another part of the greatness of creation - the marvelous sea with all its creatures, including the Leviathan, created for God to 'play with'.

What does it mean that the sea monster Leviathan, that we have seen as the manifestation of chaos, was created by God to play with?

From the Deep - God Fights! - Psalm 74

John Singer Sargent, 'Hercules', 1921

Psalm 74:11-15
11] Why do you withdraw Your hand, Your right hand? Take it out of your bosom! 12] For God is my King of old, working salvation in the midst of the earth.
13] You parted the sea (Yam) by Your strength; You broke the heads of the sea monsters (Taninim) on the water. 14] You crushed the heads of Leviathan, and gave him for food to the people inhabiting the wilderness (or: to sea-faring people). 15] You cleaved open springs and torrents; You dried up ever-flowing streams.

יא לָ֤מָּה תָשִׁ֣יב יָ֭דְךָ וִֽימִינֶ֑ךָ מִקֶּ֖רֶב חוקך [חֵֽיקְךָ֣] כַלֵּֽה: יב וֵ֭אלֹקים מַלְכִּ֣י מִקֶּ֑דֶם פֹּ֘עֵ֥ל יְ֝שׁוּע֗וֹת בְּקֶ֣רֶב הָאָֽרֶץ: יג אַתָּ֤ה פוֹרַ֣רְתָּ בְעָזְּךָ֣ יָ֑ם שִׁבַּ֖רְתָּ רָאשֵׁ֥י תַ֝נִּינִ֗ים עַל־הַמָּֽיִם: יד אַתָּ֣ה רִ֭צַּצְתָּ רָאשֵׁ֣י לִוְיָתָ֑ן תִּתְּנֶ֥נּוּ מַֽ֝אֲכָ֗ל לְעַ֣ם לְצִיִּֽים: טו אַתָּ֣ה בָ֭קַעְתָּ מַעְיָ֣ן וָנָ֑חַל אַתָּ֥ה ה֝וֹבַ֗שְׁתָּ נַֽ֘הֲר֥וֹת אֵיתָֽן:

I've already looked at Psalm 74 here, in which I compared it to Psalm 104 for two different perspectives on the nature of Leviathan, and by extension chaos itself, in the universe. But for today's From the Deep I wanted to take a deeper look at the psalm itself.

In it we shall have our first vision of ancient combat between God and the primordial forces of chaos, the primary biblical motif of the relationship between the divine and the monstrous.

What does it mean for us that Judaism's most central texts portray God with such a violent image?

From the Deep - Aaron's Staff - Exodus 7

8 And the Lord spoke to Moses and Aaron, saying: 

9 "When Pharaoh speaks to you, saying: 'Perform a wonder'; then say to Aaron: Take your staff, and cast it down before Pharaoh, and it will become a serpent (tanin)."

10 Then Moses and Aaron came to Pharaoh, and they did just as the Lord had commanded; and Aaron cast down his staff before Pharaoh and before his servants, and it became a serpent (tanin).

ח וַיֹּ֣אמֶר יְהֹוָ֔ה אֶל־מֹשֶׁ֥ה וְאֶֽל־אַהֲרֹ֖ן לֵאמֹֽר: ט כִּי֩ יְדַבֵּ֨ר אֲלֵכֶ֤ם פַּרְעֹה֙ לֵאמֹ֔ר תְּנ֥וּ לָכֶ֖ם מוֹפֵ֑ת וְאָֽמַרְתָּ֣ אֶֽל־אַֽהֲרֹ֗ן קַ֧ח אֶֽת־מַטְּךָ֛ וְהַשְׁלֵ֥ךְ לִפְנֵֽי־פַרְעֹ֖ה יְהִ֥י לְתַנִּֽין: י וַיָּבֹ֨א מֹשֶׁ֤ה וְאַהֲרֹן֙ אֶל־פַּרְעֹ֔ה וַיַּֽעֲשׂוּ־כֵ֔ן כַּֽאֲשֶׁ֖ר צִוָּ֣ה יְהוָֹ֑ה וַיַּשְׁלֵ֨ךְ אַֽהֲרֹ֜ן אֶת־מַטֵּ֗הוּ לִפְנֵ֥י פַרְעֹ֛ה וְלִפְנֵ֥י עֲבָדָ֖יו וַיְהִ֥י לְתַנִּֽין:

Moses receives signs to show God's power both to the Israelites and then to Pharaoh, including the miraculous transformation of a staff into a serpent.

The original instruction for this miracle came in Exodus 4:3-4, in which Moses tells God that the Israelites won't listen to him, and God replies telling him to throw his staff on the ground where it becomes a snake. The word used here is nachash, which seems to clearly indicate a mundane snake, albeit transformed miraculously by the power of God.

But when it comes time to confront Pharaoh, the staff does not become a nachash but rather a tanin, the word that we have already seen in Genesis 1 last week refers to Sea Monsters, something monstrous and supernatural. Then all Pharaoh's sorcerer's repeat the trick, and their staffs also become serpents (taninim). But Aaron's staff swallows all the others, proving the supremacy of God.

Should we take this shift in language seriously? And if so, what does it mean that the staff became a tanin for Pharaoh and the Egyptians?