The Role of the Zealot

The zealot serves as a beacon of idealism and an activist for a cause. From the perspective of the zealot, compromise, consideration of counterviews, even a moment of hesitancy is a sign of weakness or non-belief. Thus, Elijah can declare to Ahab the King of Israel without discussion and without negotiations (Kings 1 17:1): by the life of God that there will be no rain, but on my word.

However, the role of the zealot is a precarious one. The danger of being entrapped by the snare of hypocrisy is immense and the greater the zeal the more devastating any non idealistic demonstration. To live as a zealot is to live on the point of a very sharp sword for rare indeed is the man who can live up to his own ideals. A true zealot, however, can serve as an inspiration in the face of gloom, a beacon of light in the midst of darkness, and a reservoir of hope when all appears lost.

Hence the prominence of Elijah in Jewish lore. He was the greatest of zealots for he lived up to his own ideals. So much so, that when it appeared that he failed, that despite famine and miracles, he was unable to convince the Jews to repent from their evil ways, he asked God for death. While such a request is anathema to Jewish law and culture, Elijah’s particular situation is understandable. His goal was clear, his method uncompromising, and when faced with failure, he put the ideal, not himself, first, and judged himself just as harshly as he would have anyone else.

Reepicheep too displays this sort of zealotry. When Eustace first joins the expedition of the Dawn Treader, Reepicheep offers him no grace or mercy. Eustace’s understandable surprise at meeting a talking mouse and complete unpreparedness for being on a ship in a fantasyland makes no difference. Yet, despite the importance Reepicheep places in his own honor, Reepicheep puts the honor of Aslan and Narnia first. Hence, when Eustace is lost, he insists that the search must go on, for not doing so would compromise the

The properly placed zealotry of Elijah and Reepicheep is what makes them appropriate representatives to usher in the End of Days. Who was more condemning than Elijah? And thus, who is most unlikely to grant immunity? If Elijah, of all people, were to say the time for redemption there is no doubt it must be so. Similarly, if Reepicheep invited you into the Garden there is no doubt the invitation is deserved.

Transgressions for a Noble Cause

On Shavuos night I spoke in our synagogue on the topic of Aveira Lishma, violating a transgression (an aveira) for a noble purpose. In the class, we discussed some of the parameters of this concept and its philosophical underpinnings. We analyzed a few examples of how and when it has been used in practice by various halakhic decisors and philosophically by the Chassidic masters.

Not surprisingly, this concept is fraught with spiritual danger. R' Naftali Zvi Yehuda Berlin, for example, insists on two rules before transgressing even for an apparently noble purpose. First, the person can have no pleasure whatsoever from the transgression. Second, a sober calculation must be made as to the consequences, the benefits and losses, of this transgression. For example, though it is certainly wrong to start a communal argument, doing so may fall under the rubric of aveira lishma, if done with no malice or hope of gain, and after an analysis reveals that the argument will cause more good than harm (in fact, in a case brought before the R' Moshe Isserles, he allows publicly speaking ill of someone for the greater good of the community).

While I cannot think of a clear example of an aveirah lishma in the Chronicles of Narnia, it is one of C.S. Lewis’ main arguments used by the Devil in Perelandra, the second book of the Space Trilogy, to seduce the Queen to sleep overnight on Fixed Land  Interestingly, this same argument is put into the mouth of the serpent in the Garden of Eden by R' Meir Simcha of Dvinsk (the Devil, played by Weston in Perelandra, is of course, Lewis’ parallel to the serpent who seduces Eve to eat from the Tree of Knowledge).

Let us go step by step. Ransom, the protagonist of the first of Lewis’ Space Trilogy, “Out of the Silent Planet,” is sent to the young world of Perelandra (what we call Venus) by the Oyarsa (guardian angel) of Malacandra (Mars). There he finds the Queen, the native Eve (Tinidril) living a blissful life on a water planet of floating islands. This Eve awaits her reunion with the King, the native Adam (Tor) and has been commanded by Maledil (God) not to sleep on any fixed land.

It is not long before another Earth native lands on Perelandra. This is Weston, the antagonist of Ransom now clearly under the control of the Devil. Weston attempts to persuade Eve that she should violate the command of Maledil and sleep on the Fixed Land. He argues that though Maledil did command that Eve not sleep on Fixed Land, He did so secretly hoping that Eve would break the command. To sleep on Fixed Land would demonstrate “walking in your own way” and fully growing up:

If He told you to break what He commanded, it would be no true command, as you have seen. For you are right, He makes no jests. A real disobeying, a real branching out, this is what He secretly longs for: secretly, because to tell you would spoil all.

R’ Meir Simcha of Dvinsk (1843 - 1926) interprets the serpent’s argument to the (Earthly) Eve in this exact way:

The desire of the Creator is not to refrain from eating from [the Tree]. Rather, His desire is that you should eat from it and in this way come closer to being God-like such that you can overpower evil and destroy it… You should sacrifice both worlds (this and the World-to-Come) in order to achieve the honor of God and become close to Him. This is the path of a transgression for a noble purpose and, your doing so, is the true desire of God.

Of course, on Perelandra Ransom is able to counter the arguments of the Devil and the woman is saved. No such savior appeared in our world.

Reepicheep the Zealot

In our last post we demonstrated the parallels between Reepicheep’s entry into Aslan’s country, as portrayed in The Voyage of the Dawn Treader, with the ascendance of Elijah the prophet in a whirlwind to Heaven. However, this final parallel serves only to emphasize that Lewis modeled Reepicheep (at least partly) after the great prophet. Along with valiance, it is Reepicheep’s similarity to Elijah that provides insight into his character and actions throughout the Chronicles of Narnia.

What trait characterizes Elijah? Elijah himself answers that question when he asserts (Kings 1 19:10), “I have acted zealously for the Lord.” Elijah the Zealot is unafraid of taking on the 200 prophets of Ba’al on Mount Carmel. Elijah the Zealot doesn’t blink when threatened with arrest and imprisonment (or worse) by a phalanx of 50 soldiers, and it is Elijah the Zealot who can be, as it were, more zealous than God, appropriating for himself the power to withhold rain from the Kingdom of Israel (Kings 1 17:1).

Is Reepicheep a zealot? Merriam-Webster defines ‘zealous’ as, “fervent partisanship for a person, a cause, or an ideal,” and a ‘zealot’ as a “zealous person, especially a fanatical partisan.” While no form of the word zeal appears anywhere in the Chronicles, the description seems appropriate for Reepicheep. Reepicheep is a fanatical partisan for Narnia, the country of Aslan. Our first glimpses already demonstrate this zeal loyalty to his king and his people. He is immediately at Caspian’s disposal, and, by suggesting storming Miraz’s castle as soon as possible, demonstrates his zeal of reviving Old Narnia. At the Battle of Beruna he and his mice storm into the heart of the battle. Reepicheep’s need to crush pirates, defeat dragons, battle unknown mermen, experience adventure, and achieve glory come not only from bravery or even valiance. Rather, because is a Narnian zealot.

How dare Terebinthian pirates attack the ship of the King of Narnia, such is a blasphemous act! A merman offers a challenge, how could the representative of Aslan turn away, it would suggest Aslan is weak! A taunt of a Telmarine dares to question Aslan’s assertion, Reepicheep will march his mice into another world to stand for the truth. Turn away from a Dark Island? Not explore all that could be explored? That would brand Narnia, and Aslan, as fearful and scared.

Zealots however, sometimes receive undue criticism for lack of mercy and an inability to connect with the common man. Perhaps there is truth to that, but both Elijah and Reepicheep show mercy and understanding to those in need. 

More in our next post.

Reepicheep and Elijah

I’ve often wondered whether the characters in the Chronicles are modeled after biblical personalities. Of course, they might be modeled after Christian New Testament characters of whom I know little about. So, reformulating, are Narnian characters modeled after any biblical characters found in the Jewish bible. Can we identify King Caspian the 10th with King David, who started the Judean dynasty? Or maybe with King Josiah, who found a book of the law after apparent loss of the essence of Judaism for so many years?

Usually I find the answer to be no. There are too many fundamental differences to really compare Peter, or even a repentant like Eustace, to anyone specific. Perhaps with one exception: Reepicheep. To me Lewis based Reepicheep after none other than Elijah the Prophet, both in terms or his role in Narnia proper, and his role in death and the afterlife. For now let’s start with the latter.

The Voyage of the Dawn Treader tells how Reepicheep achieves his ultimate, destined goal: to reach the Utter East. He does this by sailing in the Dawn Treader as far east as she can go. When she can go no further he goes into the boat with Edmund, Lucy, and Eustace. When that too runs aground, he sails in his coracle high over a standing wave separating the Narnian world and Aslan’s country, with only his three final companions watching, From that point on, no one again sees Reepicheep.

Let’s compare this to the death of Elijah (Kings 2 2). Elijah, accompanied by his faithful student Elisha, starts his journey in Gilgal (likely near Nablus) and travels down to Bethel. From there he travels east to Jericho, and then further east to the Jordan river. At each stop apprentice prophets alert Elisha that his master will be taken away from him. Elisha acknowledges this and continues to accompany Elijah. At the Jordan the apprentice prophets stand afar while Elijah splits the Jordan allowing himself and Elisha to pass through. On the eastern bank of the Jordan they continue to walk until reaching a chariot and horses of fire. Elijah enters the chariot and goes up to the heavens in a great storm.

Note the parallels: (1) Elijah (who retraces the steps of Joshua’s conquest of what was then the land of Canaan) and Reepicheep continuously travel east. (2) While there are those who accompany Elijah and Elisha, they run aground at the Jordan River leaving on Elisha to see Elijah’s ascension to heaven. (3) Elijah and Reepicheep both travel upwards in a vehicle traversing the separation between the human inhabited world and some sort of Godly abode. (4) Neither Reepicheep nor Elijah (at least not in the bible) are seen again though it is never stated that either of them die.

The next time we do see Reepicheep is in the “Last Battle” after the end of time. For it is Reepicheep who welcomes those who have recently died into the walled garden. So to Elijah is the one who will announce the coming of the Messiah who will transform the world into one of peace and prosperity for all of its inhabitants.

Why does Lewis parallel Reepicheep’s death and ‘life after death’ on the prophet Elijah? No doubt because of their respective actions and roles during their lifetimes. We’ll explore that more closely in our next post.

Valiance: Who is the Intended Audience for the Chronicles?

Our discussion of valiance had led me to think (again) about Lewis' decision to write a series of stories for children. In a previous post I implied that Lewis did this to convey basic religious truths, themes, and principles to children. I further suggested that a Jewish Narnia should follow this path. 

Maybe that's not correct. Perhaps Lewis' goal was not to write a book for children, but a book for adults about children. 

Lewis comments on this directly in his dedication of Lion the Witch and the Wardrobe. Writing to his god-daughter Lucy Barfield, he notes that girls grow more quickly than books, and that, by the time the book is in print, she will be too old for fairy tales. Nevertheless, he predicts, "some day you will be old enough to start reading fairy tales again. You can then take it down from some upper shelf, dust it, and tell me what you think of it." 

Why do adults read fairy tales? And, more to the point, why would they read fairy tales about pre-teen children?    

In an effort to become, or remain, valiant. 

Children naturally display the necessary traits we have used to define valiance: enthusiasm, idealism, curiosity, trust, belief in a better future. Everything that adults have beaten out of themselves due to "real-life" prudence and planning. Why would an adult turn to a fairy tale if not to rekindle some of that spirit? Why would an adult read children's literature if not to revive in themselves idealism and hope for a brighter future?

Prof. Ward has eminently demonstrated that the theological messages of the Chronicles are already found in the Space Trilogy. Still one thing appears to me to be lacking (though I admit I need to think about this more): valiance.

Ransom is a fine character who overcomes spiritual and physical challenges to learn the truth about the universe. He is able to teach others and eventually saves the country/world from terrible evil. Is Ransom valiant? He shows persistence, perhaps even idealism and some bravery. But would he ever be confused with Reepicheep?

Does Ransom inspire in readers a renewal of spirit or simply an education of faith?

I think the answer is the latter, and that's why the Chronicles are necessary. 

Valiance: Lucy and Reepicheep

Over the last few posts we have analyzed what makes Lucy valiant. Two themes, likely coupled themes, emerged. The first is Lucy’s ability to retain the positive aspects of childhood: all-encompassing faith, fiery enthusiasm, and tireless curiosity, even as a mature adult. The second is gaiety as reflected in her positive outlook and enthusiasm for the future.

Yet, in our last post, we saw that gaiety on its own does not encompass valiance. In fact, Lewis contrasts gaiety with that which is “clear, sharp, and valiant.” Thus, while valiance does appear to incorporate many aspects of gaiety it also reflects a sense of clarity and perhaps even urgency

With this in hand we can now turn back to Reepicheep, the most valiant of all the beasts in Narnia. We have already noted Reepicheep’s complete lack of fear and we can perhaps now suggest where it comes from. Lack of fear is not a function of bravery, or even of strength. As R’ Soloveitchik said, “Only the child with his simple faith and fiery enthusiasm can make the miraculous leap into the bosom of God…” And once in the bosom of God, what is there to fear?

Furthermore, Reepicheep’s all encompassing faith enables his complete identification with God. A sign of cowardice, such as not sailing to the Dark Island, or betrayal, such as not searching for Eustace, would suggest that these characteristics reflect God. Reepicheep is assured of protection because God is the Great Protector. He will single-handedly take on a dragon or a sea serpent for nothing is too powerful for God. He is assured of success for even in a lost battle he adheres to the will of God.

Some final thoughts on this next time.

Passover Break

Apologies for my lack of recent posts which has been due to the need to concentrate of Passover preparations. Now that Passover has a arrived I hope to return to regular posting soon. 

In the meantime please check out the following older post which speak to the singular nature of Passover which allows it to be pre-commemorated by Abraham. By attesting to this pre-commemoration, our Sages affirm that God has a plan. for history. Though man has free will, God's ultimate plan is, to at least some extent, pre-programmed and neither Pharaoh nor any other world power can alter what He has decreed. 

As emphasized in the Haggadah (and expanded on here with respect to the enemies of Narnia), in every generation the enemies of morality, goodness, and mercy try to destroy the Jewish people and, indeed, all that is modest and wholesome. God will always foil such plans and the destruction they cause is in fact their own, just as He had planned. 

Wishing everyone a Happy Passover!