Danny Yee >> Humour

The Theology of STOP Signs

Yep -- you can tell a lot about someone's theology by watching how they
deal with a stop sign:

1.A postmodernist deconstructs the sign (i.e., he knocks it over with
his car), thus ending forever the tyranny of the north-south traffic
over the east-west traffic. 

2.Similarly, a Marxist sees a stop sign as an instrument of class
conflict. He concludes that the bourgeoisie use the north-south road and
obstruct the progress of the workers on the east-west road. 

3.A serious and educated Catholic believes that he cannot understand the
stop sign apart from its interpretive community and their tradition.
Observing that the interpretive community doesn't take it too seriously,
he doesn't feel obligated to take it too seriously either. 

4.An average Catholic (or Orthodox or Coptic or Anglican or Methodist or
Presbyterian or whatever) doesn't bother to read the sign but he'll stop
if the car in front of him does. 

5.A Fundamentalist, taking the text very literally, stops at the stop
sign and then waits for it to tell him to go. 

6.A preacher might look up "STOP" in his lexicons of English and
discover that it can mean either: 1) something which prevents motion,
such as a plug for a drain, or a block of wood that prevents a door from
closing; or 2) a location where a train or bus lets off passengers. The
main point of his sermon the following Sunday on this text is: when you
see a stop sign, it is a place where traffic is naturally clogged, so it
is a good place to let off passengers from your car. 

7.An Orthodox Jew does one of two things: 

8.(A) Takes another route to work that doesn't have a stop sign so that
he doesn't run the risk of disobeying the halachah (Jewish Law), or 

9.(B) Stops at the stop sign, says "Blessed art thou, O Lord our God,
king of the universe, who hast given us thy commandment to stop," waits
3 seconds according to his watch, and then proceeds. 

10.Incidentally, the Talmud has the following comments on this passage: 
R[abbi] Meir says: He who does not stop shall not live long. R. Hillel
says: Cursed is he who does not count to three before proceeding. R.
Simon ben Yudah says: Why three? Because the Holy One, blessed be He,
gave us the Law, the Prophets, and the Writings. R. ben Isaac says:
Because of the three patriarchs. R. Yehuda says: Why bless the Lord at a
stop sign? Because it says: "Be still, and know that I am God." 

11.R.Hezekiel says: When Jephthah returned from defeating the Ammonites,
the Holy One, blessed be He, knew that a donkey would run out of the
house and overtake his daughter; but Jephthah did not stop at the stop
sign, and the donkey did not have time to come out. For this reason he
saw his daughter first and lost her. Thus he was judged for his
transgression at the stop sign. 

12.R. Gamaliel says: R. Hillel, when he was a baby, never spoke a word,
though his parents tried to teach him by speaking and showing him the
words on a scroll. One day his father was driving through town and did
not stop at the sign. Young Hillel called out: "Stop, father!" In this
way, he began reading and speaking at the same time. Thus it is written:
"Out of the mouth of babes."  R. ben Jacob says: Where did the stop sign
come from? Out of the sky, for it is written: "Forever, O Lord, your
word is fixed in the heavens." R. ben Nathan says: When were stop signs
created? On the fourth day, for it is written: "let them serve as
signs." But R. Yehoshua says: ... (continues for three more pages) 

13.A Haredi [ultra-Orthodox "black hat" Jew] does the same thing as an
Orthodox Jew, except that he waits 10 seconds instead of 3. He also
replaces his brake lights with 1000 watt searchlights and connects his
horn so that it is activated whenever he touches the brake pedal. 

14.A Breslover Hasidic Jew sees the sign and makes hisboddidus (a form
of spontaneous personal prayer) saying: "Robono Shel Olam [Master of the
Universe] -- here I am, traveling on the road in Your service, and I'm
about to face who knows what danger at this intersection in my life. So
please watch over me and help me to get through this stop sign safely."
Then, "looking neither to left nor right" as Rebbe Nachman advises, he
joyfully accepts the challenge, remains focused on his goal -- even if
the car rolls backward for a moment -- then he hits the gas pedal and
forges bravely forward, overcoming all obstacles which the yetzer hara
[evil inclination] might put in his path. 

15.A Lubovitcher Hasidic Jew stops at the sign and reads it very
carefully in the light of the Rebbe's teachings. (In former times he
would have used his cell phone to call Brooklyn and speak to the Rebbe
personally for advice, but this is no longer possible, may the Rebbe
rest in peace.) Next, he gets out of the car and sets up a roadside
mitzvah mobile [outreach booth], taking this opportunity to ask other
Jewish drivers who stop at the sign whether or not they have put on
tefillin today [male ritual] or whether they light Shabbos candles
[female ritual]. Having now settled there, he steadfastly refuses to
give up a single inch of the land he occupies until Moschiach [the
Jewish Messiah] comes. 

16.A Reform Jew sees the stop sign, and coasts up to it while
contemplating the question "Do I personally feel commanded to stop?"
During this internal process he edges into the intersection and is hit
from behind by a car driven by a secular Jew who ignored the sign

17.A Conservative Jew reacts by calling his rabbi and asking him whether
stopping at this sign is required by unanimous ruling of the Commission
on Jewish Law or if there is a minority position. While waiting for the
rabbi's answer he is ticketed by a policeman for obstructing traffic. 

18.A Reconstructionist Jew, seeing the stop sign, might say: First, this
sign is part of our evolving civilization and therefore I must honor it
and stop. On the other hand, since its origins are in the past, I must
assert that "the past has a vote and not a veto," and therefore I must
study the issue carefully and decide if the argument "to stop" is
spiritually, intellectually and culturally compelling enough to convince
me to stop. If yes, I will vote with the past. If not, I will veto it.
Finally, is there any way that I can re-value or transvalue the stop
sign's message for our own time? 

19.The Renewal-Movement-Jew meditates on whether the STOP sign applies
in all kabbalistic Four Worlds [Body-Emotion-Mind-Spirit] or only in
some of them, and if so which ones? Must he stop feeling? thinking?
being? driving? Since he has stopped to breathe and meditate on this
question, he is quite safe while he does so, barukh HaShem. [Praise

20.A scholar from the Jesus seminar concludes that the passage "STOP"
undoubtedly was never uttered by Jesus himself, but belongs entirely to
stage III of the Gospel tradition, when the church was first confronted
by traffic in its parking lot. 

21.A NT scholar notices that there is no stop sign on Mark Street but
there is one on Matthew and Luke streets, and concludes that the ones on
Luke and Matthew streets are both copied from a sign on a completely
hypothetical street called "Q". There is an excellent 300 page
discussion of speculations on the origin of these stop signs and the
differences between the stop signs on Matthew and Luke street in the
scholar's commentary on the passage. There is an unfortunate omission in
the commentary, however: the author apparently forgot to explain what
the text means. 

22.An OT scholar points out that there are a number of stylistic
differences between the first and second half of the passage "STOP". For
ample, "ST" contains no enclosed areas and 5 line endings, whereas "OP"
contains two enclosed areas and only one line termination. He concludes
at the author for the second part is different from the author for the
first part and probably lived hundreds of years later. Later scholars
determine that the second half is itself actually written by two
separate authors because of similar stylistic differences between the
"O" and the "P". 

23.Another prominent OT scholar notes in his commentary that the stop
sign would fit better into the context three streets back.
(Unfortunately, he neglected to explain why in his commentary.) Clearly
it was moved to its present location by a later redactor. He thus
exegetes the intersection as though the stop sign were not there. 

24.Because of the difficulties in interpretation, another OT scholar
amends the text, changing "T" to "H". "SHOP" is much easier to
understand in context than "STOP" because of the multiplicity of stores
in the area. The textual corruption probably occurred because "SHOP" is
so similar to "STOP" on the sign several streets back that it is a
natural mistake for a scribe to make. Thus the sign should be
interpreted to announce the existence of a shopping area. 

25.A feminist scholar notes that all commentary refers to "he" and
concludes she is thus exempt, so she runs the sign and is killed. 

26.A radical feminist, observing what happened to the first feminist,
concludes this is a misogynist plot to get all feminists killed by
inciting them to run stop signs. So she gets out of the car and stages a
protest against the inherent sexism in all traffic signs. 

27.An observant Orthodox Jewish woman concludes that she is not allowed
to observe the mitzvah [commandment] of stopping because she is niddah
[menstruant]. This is a dilemma, because the stop sign is located on the
way to the mikvah [ritual purification pool]. She refers the dilemma to
all the Rabbinical scholars, who shrug. 

28.A feminist Jewish woman sees this as a sign from the Shekinah
[feminine aspect of God] that translates roughly "enough already...." 

From email, author unknown.

Humour << Danny Yee