I want to wish everyone a happy and meaningful Shavuot holiday!
Below are links to a few articles in the spirit of Harry Potter and Torah, all relating to Shavuot.
Harry Potter fans know all about the mirror of ERISED, which shows people what they truly desire. I think that Shavuot teaches us about the Torah of LAITNETOP, which can show each of us how great our potential really is. Read more here:
http://harrypottertorah.blogspot.com/2007/02/torah-of-l-i-t-n-e-t-o-p.html
Shavuot also teaches us about what G-d considers important, first and foremost of which is how we interact with other people. Our interactions with others have a truly magical power all their own. Read more here:
http://harrypottertorah.blogspot.com/2007/05/magic-of-how-we-interact-with-other.html
An article I really enjoyed discusses Shavuot and the Greatful Dead. I wrote some of my own thoughts on Judaism and music, relating also to Shavuot, here:
http://harrypottertorah.blogspot.com/2007/05/shavuot-and-grateful-dead.html
If you're reading this and don't know what the Shavuot holiday is (it's not as widely celebrated as Passover or Yom Kippur) you can read some great articles on it at:
http://www.aish.com/h/sh/
Tuesday, May 22, 2012
Thursday, April 5, 2012
Passover salvation and Harry & Voldemort's final battle
Below is a thought about Harry Potter and Passover that I wrote a few years ago, that I thought people would enjoy again. For more Harry Potter-related thoughts for Passover, see here (Passover and unity) and here (matza and bogarts) and here (magical protection at the splitting of the sea).
Passover salvation and Voldemort's rebounding curses
A lot of people have discussed a particular aspect of Harry's victory over Voldemort at the end of Deathly Hallows, that in fact Harry didn't destroy Voldemort, rather Voldemort killed himself, with a curse that rebounded on him when it collided with Harry's curse. I've written previously (here) that I actually don't like this aspect of the story, since I think that Harry should have killed Voldemort directly, but as I write below, there's a definite analogue to this in the Torah.
In fact, we see throughout the Harry Potter stories that Harry's defeats of Voldemort are most often because of something that Voldemort himself did. When Harry was a baby he defeated Voldemort because of Voldemort's having killed Harry's mother unnecessarily. The same enabled Harry to defeat Quirrel (posessed by Voldemort) at the end of Sorcerer's Stone. Harry beats Voldemort at the end of Goblet of Fire because of Voldemort's wand. He escapes Voldemort at the end of Order of the Phoenix because of Voldemort's damaged soul. Over and over, Harry defeats Voldemort because Voldemort's own actions turn against him.
This is a theme that we see throughout the Torah as well. Jewish salvation is very often enabled specifically by the things that our enemies themselves do.
In the Passover story, we know that Moses was raised in Pharoh's house, as Pharoh's son. The plagues are each brought as a consequence of Pharoh's actions as well. In the Purim story, Haman's downfall is due to Esther's position as queen, which was a result of Haman and the King's immoral process of choosing a new queen.
This is even hinted in the Passover Hagadah, in the song "ve'hee she'amda." We say "This (G-d's pact with Abraham) supports us forever, because not only once but in every generation someone stands up against us (the Jews) to destroy us, but G-d always saves us from their hands." The phrase "from their hands," in Hebrew "mi-yadam" (מידם), hints to us that G-d's salvation always utilizes our enemies "hands" in bringing about our salvation - G-d always saves us through our enemies hands.
Besides learning about the nature of Divine salvation, that it seems to operate similar to Voldemort's rebounding curses, we can see a new perspective on things that others do to us. Not only do we know that G-d will always save us, we can look at things that our enemies do as the potential sources of our future Divine salvation.
I'd like to wish everyone a happy and meaningful Passover, both the seder and the holiday itself.
Passover salvation and Voldemort's rebounding curses
A lot of people have discussed a particular aspect of Harry's victory over Voldemort at the end of Deathly Hallows, that in fact Harry didn't destroy Voldemort, rather Voldemort killed himself, with a curse that rebounded on him when it collided with Harry's curse. I've written previously (here) that I actually don't like this aspect of the story, since I think that Harry should have killed Voldemort directly, but as I write below, there's a definite analogue to this in the Torah.
In fact, we see throughout the Harry Potter stories that Harry's defeats of Voldemort are most often because of something that Voldemort himself did. When Harry was a baby he defeated Voldemort because of Voldemort's having killed Harry's mother unnecessarily. The same enabled Harry to defeat Quirrel (posessed by Voldemort) at the end of Sorcerer's Stone. Harry beats Voldemort at the end of Goblet of Fire because of Voldemort's wand. He escapes Voldemort at the end of Order of the Phoenix because of Voldemort's damaged soul. Over and over, Harry defeats Voldemort because Voldemort's own actions turn against him.
This is a theme that we see throughout the Torah as well. Jewish salvation is very often enabled specifically by the things that our enemies themselves do.
In the Passover story, we know that Moses was raised in Pharoh's house, as Pharoh's son. The plagues are each brought as a consequence of Pharoh's actions as well. In the Purim story, Haman's downfall is due to Esther's position as queen, which was a result of Haman and the King's immoral process of choosing a new queen.
This is even hinted in the Passover Hagadah, in the song "ve'hee she'amda." We say "This (G-d's pact with Abraham) supports us forever, because not only once but in every generation someone stands up against us (the Jews) to destroy us, but G-d always saves us from their hands." The phrase "from their hands," in Hebrew "mi-yadam" (מידם), hints to us that G-d's salvation always utilizes our enemies "hands" in bringing about our salvation - G-d always saves us through our enemies hands.
Besides learning about the nature of Divine salvation, that it seems to operate similar to Voldemort's rebounding curses, we can see a new perspective on things that others do to us. Not only do we know that G-d will always save us, we can look at things that our enemies do as the potential sources of our future Divine salvation.
I'd like to wish everyone a happy and meaningful Passover, both the seder and the holiday itself.
Wednesday, November 23, 2011
New book: Morality for Muggles
Another book came out connecting Harry Potter to Jewish themes! It's called Morality for Muggles and you can find out more about it (or buy it on-line) by clicking here.
Tuesday, November 22, 2011
The Talmud and the space shuttle's view from space
Hi everyone! This is not directly related to Harry Potter, but I found it fascinating and thought I'd share it here.
The Talmud (Chagiga 12a) makes a cryptic statement about the creation of the universe: The Hebrew word "tohu" in the second verse of Genesis, usually translated "formless" or "void," is explained by the Talmud as refering to "the green line that surrounds the entire world." Since the year 300 or so when the Talmud was written, most commentaries give metaphorical or mystical explanations, and most people studying it shrug and move on.
Enter the space shuttle. Take a look at the attached video, which is time-lapse image of the world from the space shuttle. What you'll is, yes, a green line that seems to surround the entire world, apparently at the outer edge of the atmosphere.
Wow!
The Talmud (Chagiga 12a) makes a cryptic statement about the creation of the universe: The Hebrew word "tohu" in the second verse of Genesis, usually translated "formless" or "void," is explained by the Talmud as refering to "the green line that surrounds the entire world." Since the year 300 or so when the Talmud was written, most commentaries give metaphorical or mystical explanations, and most people studying it shrug and move on.
Enter the space shuttle. Take a look at the attached video, which is time-lapse image of the world from the space shuttle. What you'll is, yes, a green line that seems to surround the entire world, apparently at the outer edge of the atmosphere.
Wow!
Earth | Time Lapse View from Space, Fly Over | NASA, ISS from Michael König on Vimeo.
Wednesday, October 12, 2011
A personal thought about the reported Gilad Shalit deal
The Gilad Shalit deal will force Israeli society to do something that we're really bad at: admit that things can have good and bad sides. It's undeniable that releasing terrorists will most likely result in some of them killing other Israeli civilians. This has happened before with prisoner releases and is likely this time. It's undeniably likely. On the other hand, it's undeniable that Israel has a social contract, where families (almost all) send their sons to the army, and the government has to treat each soldier like he's their son. This too is undeniable. Our challenge ahead: celebrating his release and admitting in any debate that there are sometimes big decisions to be made with undeniable trade-offs.
Tuesday, September 27, 2011
Harry Potter, Shofar and Jewish Unity
Below is an repost of an excerpt from Harry Potter and Torah on the subject of blowing the shofar and Jewish unity. Other Rosh HaShana thoughts related to Harry Potter are here, here, and here.
Shana tova everyone!
At the end of the Goblet of Fire, Professor delivers some well-chosen words about the need for unity among students and all "wizardfolk" who oppose the evil wizard Voldemort:
The next year, the sorting hat, the magical talking hat whose job it is to divide the students into the four schoolhouses, infuses the same theme into its start-of-year song:
The same lesson of the importance of unity is pervasive throughout the Torah and Jewish prayer. Jewish unity is both a Torah-ordained objective and a source of Divine strength.
Before blowing the shofar on Rosh HaShana we read Tehilim (Psalms) chapter 47. Obviously one reason is that it mentions shofar blasts. But at the end of the paragraph we read the following:
"Representatives of nations gathered, the nation of the G-d of Abraham, for the protectors of the land are G-d's, He is greatly exalted."
Rav Salomon explained this as referring to the Jewish people whenever we gather together. We're all different, "representatives of nations," all with different customs and practices, but when we gather together for the sake of being Jews, as "the nation of the G-d of Abraham," then we have the collective ability to be "protectors of the land," and the power and beauty of this unity leads to G-d's being "greatly exalted."
In 1914, the Chassidic Rebbe of Belz made the following succinct statement concerning the difficult times felt by Jews of that era: "It is of the utmost importance that the Jews love one another. One must love even the lowliest Jew as himself. One must engender unity and keep far away from anything that causes disunity. The salvation of Israel during times of trouble rests on this".
Note that unity does not require agreeing with everyone. The Rebbe of Belz was not suggesting
condoning the actions of "even the lowliest Jew." Rather, unity means disagreeing respectfully and treating others with love regardless of agreement or disagreement, and caring about the needs of others as we care about our own.
Satmar Chassidic teachings explain that suspecting another Jew of wrongdoing is sometimes necessary, but nonetheless is something that we should literally cry for ever having to do. This teaching is based on the events described in the Yom Kippur musaf service, where the sages cried at suspecting the High Priest of wrongdoing in the Yom Kippur Temple service, based on the Talmud (Yoma 18b, Mishna 1:5).
Our goal as Jews should be to have so much unity that we become "representatives of nations, the nation of the G-d of Abraham," with all of our differences and yet complete unity of purpose.
We need, as Dumbeldore said:
Shana Tova!
Shana tova everyone!
Harry Potter, blowing the shofar, and Jewish unity
At the end of the Goblet of Fire, Professor delivers some well-chosen words about the need for unity among students and all "wizardfolk" who oppose the evil wizard Voldemort:
"Every guest in this hall ... will be welcomed back here, at any time, should they wish to come. I say to you all, once again -- in light of Voldemort's return, we are only as strong as we are united, as weak as we are divided.
"Voldemort's gift for spreading discord and enmity is very great. We can
only fight it by showing an equally strong bond of friendship and trust.
Differences of habit and language are nothing at all if our aims are identical
and our hearts are open." (Goblets of Fire, chapter 37)
The next year, the sorting hat, the magical talking hat whose job it is to divide the students into the four schoolhouses, infuses the same theme into its start-of-year song:
"...And now the sorting hat is here
And you all know the score:
I sort you into houses
Because that's what I'm for.
But this year I'll go further,
Listen closely to my song:
Though condemned I am to split you
Still I worry that it's wrong....
Oh, know the peril, read the signs,
The warning history shows.
For our Hogwarts is in danger
From external deadly foes.
And we must unite inside her
Or we'll crumble from within.
I have told you, I have warned you...
Let the Sorting now begin."
(Order of the Phoenix, chapter 11)
The same lesson of the importance of unity is pervasive throughout the Torah and Jewish prayer. Jewish unity is both a Torah-ordained objective and a source of Divine strength.
Before blowing the shofar on Rosh HaShana we read Tehilim (Psalms) chapter 47. Obviously one reason is that it mentions shofar blasts. But at the end of the paragraph we read the following:
"Representatives of nations gathered, the nation of the G-d of Abraham, for the protectors of the land are G-d's, He is greatly exalted."
Rav Salomon explained this as referring to the Jewish people whenever we gather together. We're all different, "representatives of nations," all with different customs and practices, but when we gather together for the sake of being Jews, as "the nation of the G-d of Abraham," then we have the collective ability to be "protectors of the land," and the power and beauty of this unity leads to G-d's being "greatly exalted."
In 1914, the Chassidic Rebbe of Belz made the following succinct statement concerning the difficult times felt by Jews of that era: "It is of the utmost importance that the Jews love one another. One must love even the lowliest Jew as himself. One must engender unity and keep far away from anything that causes disunity. The salvation of Israel during times of trouble rests on this".
Note that unity does not require agreeing with everyone. The Rebbe of Belz was not suggesting
condoning the actions of "even the lowliest Jew." Rather, unity means disagreeing respectfully and treating others with love regardless of agreement or disagreement, and caring about the needs of others as we care about our own.
Satmar Chassidic teachings explain that suspecting another Jew of wrongdoing is sometimes necessary, but nonetheless is something that we should literally cry for ever having to do. This teaching is based on the events described in the Yom Kippur musaf service, where the sages cried at suspecting the High Priest of wrongdoing in the Yom Kippur Temple service, based on the Talmud (Yoma 18b, Mishna 1:5).
Our goal as Jews should be to have so much unity that we become "representatives of nations, the nation of the G-d of Abraham," with all of our differences and yet complete unity of purpose.
We need, as Dumbeldore said:
"… an equally strong bond of friendship and trust. Differences of habit and
language are nothing at all if our aims are identical and our hearts are open."
Shana Tova!
Wednesday, September 14, 2011
Approach the High Holidays the Harry Potter way
Rosh HaShana and Yom Kippur are now under a month away, and we've started the Jewish month of Elul in which we prepare for the holidays. In that spirit, here are links to some essays I wrote previously on Harry Potter themes related to the High Holidays:
Harry Potter and the Power of Repentance:
http://harrypottertorah.blogspot.com/2007/08/harry-potter-and-power-of-teshuva.html
Percy's repentance:
http://harrypottertorah.blogspot.com/2007/09/percys-teshuva-repentance-and-yom.html
Even Malfoy's or Wormtail's repentance counts:
http://harrypottertorah.blogspot.com/2007/09/rosh-hashana-even-malfoys-or-wormtails.html
Harry Potter's advice of feeling remorse:
http://harrypottertorah.blogspot.com/2007/09/yom-kippur-take-harry-potters-advice.html
More notes about repentance:
http://harrypottertorah.blogspot.com/2007/09/final-thoughts-about-harry-potter-and.html
I hope that everyone has had a great summer, and hope to have more Harry Potter and Torah thoughts for you soon!
Harry Potter and the Power of Repentance:
http://harrypottertorah.blogspot.com/2007/08/harry-potter-and-power-of-teshuva.html
Percy's repentance:
http://harrypottertorah.blogspot.com/2007/09/percys-teshuva-repentance-and-yom.html
Even Malfoy's or Wormtail's repentance counts:
http://harrypottertorah.blogspot.com/2007/09/rosh-hashana-even-malfoys-or-wormtails.html
Harry Potter's advice of feeling remorse:
http://harrypottertorah.blogspot.com/2007/09/yom-kippur-take-harry-potters-advice.html
More notes about repentance:
http://harrypottertorah.blogspot.com/2007/09/final-thoughts-about-harry-potter-and.html
I hope that everyone has had a great summer, and hope to have more Harry Potter and Torah thoughts for you soon!
Monday, December 27, 2010
Clarification of Harry Potter cookbook - and a recommendation
Regarding my previous note about the "Unofficial Harry Potter Cookbook" - I had written that the recipies were all Kosher. This is wrong. The author herself keeps Kosher, and most of the recipes there are indeed Kosher, but she writes in her acknowledgments that she had the help of a non-Jewish (and non-Kosher-keeping) chef in preparing a few recipes that are not Kosher.
It still looks to me like this cookbook will be a lot of fun for families with Harry Potter fans, but Kosher-keeping readers should know that (as with all non-Kosher cookbooks) there will be recipes to skip or adapt.
While I'm writing, I'd like to continue to recommend Time Out - Sports Stories as a Game Plan for Spiritual Success by my friend, neighbor, and name-sharer Rabbi Dov Lipman. Sports fans or their parents will find the book a fun way to relate to Judaism and spirituality.
It still looks to me like this cookbook will be a lot of fun for families with Harry Potter fans, but Kosher-keeping readers should know that (as with all non-Kosher cookbooks) there will be recipes to skip or adapt.
While I'm writing, I'd like to continue to recommend Time Out - Sports Stories as a Game Plan for Spiritual Success by my friend, neighbor, and name-sharer Rabbi Dov Lipman. Sports fans or their parents will find the book a fun way to relate to Judaism and spirituality.
Monday, December 20, 2010
Harry Potter cookbook - Kosher!
I just came across a new book, The Unofficial Harry Potter Cookbook, and not only does it claim to give recipes for all the wizard food mentioned in the Harry Potter series, but apparently everything in it is Kosher as well!
UPDATE: See my follow-up (click here) about the book's being Kosher.
Enjoy!
Tuesday, November 2, 2010
REPOST: The Divine Hallows (in preparation for the Deathly Hallows movie)
Here's a repost of an article I wrote shortly after the Deathly Hallows book came out. I'm reposting it now in preparation for the Deathly Hallows movie opening soon.
Anyone interested in buying Harry Potter and Torah can click here to buy it at Amazon, or can e-mail me here if you live in Israel.
The final Harry Potter book introduces three magical objects called the Deathly Hallows. Would you believe that two of the three have very close analogues in the Torah and Midrash? Read on!
(If you want to read other Torah perspectives on Harry Potter and the Deathly Hallows, click here or here. Or click here for more about the book Harry Potter and Torah.)
The Deathly Hallows are introduced in a fairy tale that Hermione reads in chapter 21, which tells a fable of three men who were awarded magical prizes from Death:
These three magical gifts, the Elder Wand, the invisibility cloak, and the ressurection stone, are
the three Deathly Hallows that help Harry Potter beat Voldemort at the end of Harry Potter and the Deathly Hallows.
If we look at the Torah, the Midrash, and the Talmud, we'll see very close analogues to two of these three magical objects: the wand and the cloak. The analogous things found in the Torah, which I think of as the Divine Hallows, aren't exactly the same as Harry Potter's Deathly Hallows, but they're intriguingly close. (I haven't found a good analogue for the stone yet, but feel free to add comments with your suggestions!)
In the story of Joseph and his brothers, when the brothers attack Joseph and sell him into slavery, the Torah tells us as follows:
"And when Joseph arrived to his brothers, they removed Joseph's coat, the coat of many colors, which he was wearing" (Ber 37:23).
The Zohar elaborates as follows: "Had the coat remained on Joseph, they could not have overpowered him. So first they stripped it from him...." (#1)
The idea that Joseph's coat being a magical coat that protected him has its roots in several other stories in the Torah and Midrash. The story begins back in the dawn of time, with Adam in the
Garden of Eden. Combining various accounts in the Midrash we get the following history of Joseph's magical coat: (#7)
"And G-d made for Adam and his wife clothes of skin, and clothed them." (Ber 3:21)
"They were embroidered with images of all the animals (to protect them from the animals). Adam bequeathed them to Cain. (#2) They were taken into Noah's ark, and when they left the ark, Ham, Noah's son, took them, and then passed them on to Nimrod... Therefore Nimrod is described as "a mighty hunter" (Gen 10:9) (#3). Later, when Esau saw this coat, he coveted it, and killed Nimrod to take it. This made him also a mighty hunter (Gen 25:27). (#4) Later, Rebekah took "Esau's special clothes" for Jacob to wear (Gen 27:15), which refered to this same magical coat. (#5) When the Torah says that Jacob then gave a "coat of many colors" to Joseph (Gen 37:3) it is referring to this same coat, passed down from Adam, to Nimrod, to Esau, to Jacob, and finally to Joseph. (#6) It was stripped from Joseph by his brothers (#1) and then given back to Jacob(Gen 37:32). (#7)
So we see the Midrash revealing a thread through a half dozen Biblical stories, of a Divinely-given coat the gave strength to whoever wore it. Sound familiar? It wasn't a coat of invisibility, but it was a magical cost that made the wearer a mighty warrior. This coat is what I might call the first "Divine Hallow."
The second Divine Hallow in the Torah, as some readers may have guessed, is Moses's staff. As I discuss in details in Harry Potter and Torah's chapter on magic wands, Moses's staff was linked to magical power throughout the Torah, including the signs shown to Pharoah, the plagues, splitting the sea, and winning battles in the desert. (See the book for more details.)
But the Talmud and Midrash tell us that Moses's staff had a longer and more illustrious history.
The Mishna in Ethics of the Fathers (5:6) tells us that Moses's staff was created on the sixth day of creation, at twilight right before the first Sabbath, when G-d created all the things in creation
that were in some sense exceptions to the rules of nature.
The Midrash (#8) tells the following history of Moses's staff: The staff which was created at
twilight was given to Adam in the Garden of Eden. Adam gave it to Enoch, and Enoch to Noah, and Noah to Abraham. Abraham gave it to Isaac, who gave it to Jacob (Gen 32:11), who took it down to Egypt and gave it to Joseph. When Joseph died, it was taken to Pharoah's palace. Jethro (Yitro) was a palace magician, and he made off with the staff, until Moses saw it and read the letters on it and took it. Jethro realized that Moses was destined for greatness and gave him the staff, and permitted him to marry Tziporah his daughter.
Another Midrash (#9) continues: With this staff Moses split the sea, split the rock to produce
water, and defeated the Amalekites. This rod was then deposited in the tent of meeting, and later in the Temple, until the days of Jeremiah. Then it was hidden along with the Ark... until G-d will deliver the Jews from exile through the Messiah who will use the staff as Moses did.
So we see a second "Divine Hallow," created by G-d to give power to leaders carrying out His
direction in the world.
As I write in the introduction to Harry Potter and Torah, there are a wide variety of opinions of
how to understand stories told in the Midrash. Many take them literally. Many prefer to take them as lessons, which they were undoubtedly intended to teach us. Regardless of whether we take the Midrashim about Moses's staff and Joseph's coat literally, they tell us the source of power and protection in the world: The Al-mighty.
At the same time, however, Harry Potter fans will note the striking similarity between Harry
Potter's Deathly Hallows and the Torah's "Divine Hallows." As we enjoy reading and re-reading Harry Potter and the Deathly Hallows, we can also enjoy our own Divine folklore from the Torah.
Comments? Disagreement? Other suggestions for Divine Hallows, particularly the stone? Comments are welcome, just clink the "comments" link below, or e-mail author@harrypottertorah.com
Notes:
(#1) Zohar 1, 185a, as cited in Torah Shleima on Ber 37:23
(#2) Midrash quoted by Rav Yosef Karo, cited in Torah Shleima on Ber 3:21
(#3) Midrash PRE, cited in Torah Shleima on Gen 10:9
(#4) Midrash Yalkut Shimoni 115, cited in Torah Shleima on Gen 25:27; also Midrash Beresheet Rabba 63, cited in Torah Shleima on Ber 25:32.
(#5) Midrash Beresheet Raba 65, cited in Torah Shleima on Gen 27:15
(#6) Midrash HaBiur, cited in Torah Shleima on Gen 37:3
(#7) The entire story is summarized by Rashi, commenting on Talmud Psachim 54b.
(#8) Midrash PRE 40, cited in Torah Shleima on Ex 2:21
(#9) Yalkut Shimoni 1, 171, also Lekach Tov, both on Ex 4:17
Anyone interested in buying Harry Potter and Torah can click here to buy it at Amazon, or can e-mail me here if you live in Israel.
The Divine Hallows
The final Harry Potter book introduces three magical objects called the Deathly Hallows. Would you believe that two of the three have very close analogues in the Torah and Midrash? Read on!
(If you want to read other Torah perspectives on Harry Potter and the Deathly Hallows, click here or here. Or click here for more about the book Harry Potter and Torah.)
The Deathly Hallows are introduced in a fairy tale that Hermione reads in chapter 21, which tells a fable of three men who were awarded magical prizes from Death:
There were once three brothers who were travelling along a lonely, winding road at twilight... when they found their path blocked by a hooded figure... And Death spoke to them... and said that each had earned a prize for having been clever enough to evade him....
The oldest brother, who was a combatative man, asked for a wand more powerful than any in existence: a wand that must always win duels for is owner... So Death crossed to an elder tree on the banks of the river, fashioned a wand from a branch that hung there, and gave it to the oldest brother.
Then the second brother, who was an arrogant man, decided that he wanted to humiliate Death still further, and asked for the power to recall others from death. So Death picked up a stone from the riverbank and gave it to the second brother, and told him that the stone would have the power to bring back the dead...
The youngest brother was the humblest and also the wisest of the brothers... so he asked for something that would enable him to go forth... without being followed by Death. So Death, most unwillingly, handed over his own Cloak of invisibility."
These three magical gifts, the Elder Wand, the invisibility cloak, and the ressurection stone, are
the three Deathly Hallows that help Harry Potter beat Voldemort at the end of Harry Potter and the Deathly Hallows.
If we look at the Torah, the Midrash, and the Talmud, we'll see very close analogues to two of these three magical objects: the wand and the cloak. The analogous things found in the Torah, which I think of as the Divine Hallows, aren't exactly the same as Harry Potter's Deathly Hallows, but they're intriguingly close. (I haven't found a good analogue for the stone yet, but feel free to add comments with your suggestions!)
In the story of Joseph and his brothers, when the brothers attack Joseph and sell him into slavery, the Torah tells us as follows:
"And when Joseph arrived to his brothers, they removed Joseph's coat, the coat of many colors, which he was wearing" (Ber 37:23).
The Zohar elaborates as follows: "Had the coat remained on Joseph, they could not have overpowered him. So first they stripped it from him...." (#1)
The idea that Joseph's coat being a magical coat that protected him has its roots in several other stories in the Torah and Midrash. The story begins back in the dawn of time, with Adam in the
Garden of Eden. Combining various accounts in the Midrash we get the following history of Joseph's magical coat: (#7)
"And G-d made for Adam and his wife clothes of skin, and clothed them." (Ber 3:21)
"They were embroidered with images of all the animals (to protect them from the animals). Adam bequeathed them to Cain. (#2) They were taken into Noah's ark, and when they left the ark, Ham, Noah's son, took them, and then passed them on to Nimrod... Therefore Nimrod is described as "a mighty hunter" (Gen 10:9) (#3). Later, when Esau saw this coat, he coveted it, and killed Nimrod to take it. This made him also a mighty hunter (Gen 25:27). (#4) Later, Rebekah took "Esau's special clothes" for Jacob to wear (Gen 27:15), which refered to this same magical coat. (#5) When the Torah says that Jacob then gave a "coat of many colors" to Joseph (Gen 37:3) it is referring to this same coat, passed down from Adam, to Nimrod, to Esau, to Jacob, and finally to Joseph. (#6) It was stripped from Joseph by his brothers (#1) and then given back to Jacob(Gen 37:32). (#7)
So we see the Midrash revealing a thread through a half dozen Biblical stories, of a Divinely-given coat the gave strength to whoever wore it. Sound familiar? It wasn't a coat of invisibility, but it was a magical cost that made the wearer a mighty warrior. This coat is what I might call the first "Divine Hallow."
The second Divine Hallow in the Torah, as some readers may have guessed, is Moses's staff. As I discuss in details in Harry Potter and Torah's chapter on magic wands, Moses's staff was linked to magical power throughout the Torah, including the signs shown to Pharoah, the plagues, splitting the sea, and winning battles in the desert. (See the book for more details.)
But the Talmud and Midrash tell us that Moses's staff had a longer and more illustrious history.
The Mishna in Ethics of the Fathers (5:6) tells us that Moses's staff was created on the sixth day of creation, at twilight right before the first Sabbath, when G-d created all the things in creation
that were in some sense exceptions to the rules of nature.
The Midrash (#8) tells the following history of Moses's staff: The staff which was created at
twilight was given to Adam in the Garden of Eden. Adam gave it to Enoch, and Enoch to Noah, and Noah to Abraham. Abraham gave it to Isaac, who gave it to Jacob (Gen 32:11), who took it down to Egypt and gave it to Joseph. When Joseph died, it was taken to Pharoah's palace. Jethro (Yitro) was a palace magician, and he made off with the staff, until Moses saw it and read the letters on it and took it. Jethro realized that Moses was destined for greatness and gave him the staff, and permitted him to marry Tziporah his daughter.
Another Midrash (#9) continues: With this staff Moses split the sea, split the rock to produce
water, and defeated the Amalekites. This rod was then deposited in the tent of meeting, and later in the Temple, until the days of Jeremiah. Then it was hidden along with the Ark... until G-d will deliver the Jews from exile through the Messiah who will use the staff as Moses did.
So we see a second "Divine Hallow," created by G-d to give power to leaders carrying out His
direction in the world.
As I write in the introduction to Harry Potter and Torah, there are a wide variety of opinions of
how to understand stories told in the Midrash. Many take them literally. Many prefer to take them as lessons, which they were undoubtedly intended to teach us. Regardless of whether we take the Midrashim about Moses's staff and Joseph's coat literally, they tell us the source of power and protection in the world: The Al-mighty.
At the same time, however, Harry Potter fans will note the striking similarity between Harry
Potter's Deathly Hallows and the Torah's "Divine Hallows." As we enjoy reading and re-reading Harry Potter and the Deathly Hallows, we can also enjoy our own Divine folklore from the Torah.
Comments? Disagreement? Other suggestions for Divine Hallows, particularly the stone? Comments are welcome, just clink the "comments" link below, or e-mail author@harrypottertorah.com
Notes:
(#1) Zohar 1, 185a, as cited in Torah Shleima on Ber 37:23
(#2) Midrash quoted by Rav Yosef Karo, cited in Torah Shleima on Ber 3:21
(#3) Midrash PRE, cited in Torah Shleima on Gen 10:9
(#4) Midrash Yalkut Shimoni 115, cited in Torah Shleima on Gen 25:27; also Midrash Beresheet Rabba 63, cited in Torah Shleima on Ber 25:32.
(#5) Midrash Beresheet Raba 65, cited in Torah Shleima on Gen 27:15
(#6) Midrash HaBiur, cited in Torah Shleima on Gen 37:3
(#7) The entire story is summarized by Rashi, commenting on Talmud Psachim 54b.
(#8) Midrash PRE 40, cited in Torah Shleima on Ex 2:21
(#9) Yalkut Shimoni 1, 171, also Lekach Tov, both on Ex 4:17
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