Moshe Ben-Chaim
Jessie: Today, Sarah saw a rainbow and I remember hearing that you are not supposed to tell someone when you see a rainbow. We found that difficult to understand because rainbows are beautiful and unusual, and we would want to share the experience with someone. Also, you make a blessing upon seeing one. So why wouldn’t it be a good thing for another person to be involved in? If a blessing is recited over seeing a rainbow, there is a concept that a person can benefit from it.
Thanks, Jess
Mesora: I
believe the true violation is to “stare” ...not that you cannot recount what
you saw. This makes sense, as the rainbow recalls the promise by God to never
flood the Earth again. It recalls man’s evil nature. Staring might express a
feeling of haughtiness, as if to say, “I am above this, I can look upon that
which embodies the destruction of others.” Instead, one should be humbled by
God’s generosity in promising not to destroy man again. Therefore, not staring
demonstrates that humility.
Talmud Chagiga 16a states:
“Anyone who does not care
about his Creator’s honor, it would be a mercy to him that he should not have
come to the world.” In other words, better off that this person was never
created. “Who is such a person? Rabbi Abba says this (refers to one) who stares
at the rainbow. As it says, ‘Like the appearance of the rainbow that will be in
the clouds on a rainy day, so was the appearance of the brilliance all around.
That was the appearance of the similitude of God’s honor’.”
From here (Ezek. 1:28) all Rabbis derive the equation of rainbows to God’s honor. In fact, the very verse makes an equation.
Further in Talmud Chagiga it is stated:
“There explained Rabbi
Judah, son of Rabbi Nachmani: one who stares at three things, his eyes will
grow dim; at the rainbow, at the prince, and at the priests: at the rainbow, as
it is written, ‘like the appearance of the rainbow that will be in the clouds
on a rainy day’…’it is the appearance of the similitude of God’s honor’.”
Both statements relate the act of staring at the rainbow, to either a lack of honor for his “Owner” (kono), or for “God”, respectively. Of course they both refer to God, but have slightly different meanings. But the main question is how staring at a rainbow is a lack of honor for God. Also, why does one Rabbi say it is preferred that this soul would not have been created, and the other, that the violator is met with some degree of blindness?
The latter opinion seems readily understandable: one’s corruption is with his eyes, so God directs this violator to correct his flaw by underlining it, with blindness. But Rabbi Abba, the fist view, is not focusing on the “act” of the violation, but on the underlying corruption. One who stares at the rainbow, according to Rabbi Abba, has no regard for the honor of his Creator. Why does he refer to God as “Creator”, in this specific capacity? The second rabbi did not do so. We must ponder this.
Finally, we must ask the most primary question: what is it about a rainbow – over all other creations – that beholds such status? Why is staring at this object a violation of God’s honor? But if one stared at the sun, moon, meteor, or other objects or phenomena, he would not be in violation. Why? Wherein the rainbow lays its distinction? Let us read more of what the other Rabbis wrote.
The Hagahos HaBach possessed a different edition:
“Anyone who stares at the
rainbow must fall on his face, as it says: “Like the appearance of the rainbow
that will be in the clouds on a rainy day, so was the appearance of the
brilliance all around. That was the appearance of the similitude of God’s
honor. When I saw, I fell upon my face, and I heard a voice speaking.” (He
continues) “In the West they cursed one who gazed at the rainbow, for at
appears as heresy. Rather, a person should recite, ‘Blessed (is God) He
remembers his covenant’. A person who sees a rainbow must bless. What does he
bless? Blessed (is God) He remembers his covenant. Rabbi Yishmael the son of
Rabbi Beroka said (one should recite) ‘Blessed (is God) He who remembers the
covenant, He is trustworthy in His covenant, and He sustains His statements.”
The Hagahos HaBach says that since the verse ends with a reaction of Ezekiel “falling on his face” in humility, we too must fall on our faces. What about seeing a rainbow demands such a response? Additionally, what is the concept behind this blessing?
The Maharsha says that the rainbow is one of three things that are manifestations of a similitude of God’s “shechina”, or presence. (Not to be confused with God Himself, who in no way exists in physical space) He quotes the verse; “For man cannot see me and live” teaching that staring at the rainbow is akin to being in a state where one cannot live. This explains, albeit factually, Rabbi Abba’s strict response that one is better off never having been born.
How is a rainbow connected to God’s shechina, to His presence, more than anything else? Prior to the Flood in Noah’s generation, rainbows were already part of creation, as Rabbi once taught: “the Torah writes, ‘My bow I have placed in the cloud’. It does not read, that I ‘created’ in the clouds.” As the rainbow was already created, God only designated it (“placed it”) to now serve as a sign of His covenant for future generation, that He would never flood the entire Earth as He had done.
The rainbow is beautiful. It appears precisely when rain might fall – as in the Flood. The presence of moisture in the clouds is essential to refract sunlight into the seven colors of the bow. We are reminded of the Flood. Perhaps due to its rarity, we are enamored by its presence, its height, its colors, its lofty expanse crossing miles and parading over mountaintops into the horizon. It is something so immense that dwarfs us. But what is improper about “staring” at it? Rabbi Reuven Mann asked why it was proper, and even warranted, that the Jews stare at Moses’ hands when battling Amalek, and at the Copper Snake when they were bitten. Why then is staring improper in regards to the rainbow? I feel the attractions just mentioned are at the root of the answer.
The rainbow is beautiful. But it is a reminder of that which is evil: our corruptions, which led to the Flood. As such, man will be tempted to see only the good in the rainbow, (i.e., its colors and magnificence) and lose all sight of its true designation as a reminder of God’s mercy, and our faults. Therefore, the act of staring at it for beauty opposes God’s will; that it be a reminder of evil. Staring is therefore philosophically prohibited.
We must recall God’s exclusive role as our Creator, and fully grasp and appreciate that our lives are in His hands. He allows us to exist without visiting death upon us…again. Seeing the rainbow must generate in us the response of falling on our faces in complete humility. We now understand Hagahos HaBach and Rabbi Abba. Rabbi Abba said that we have no honor for our “Creator” when we gaze at the rainbow. “Creator” refers to the One in whose hands our “created life” abides. We therefore recite, “Blessed (is God) He who remembers the covenant, He is trustworthy in His covenant, and He sustains His statements.” We recite this concept that god keeps His word; He has not abolished human life.
The rainbow signifies God’s continued sustain of His oath. The rainbow represents God abiding with us, His “shechina”.
Jessie: thank you very much! I discussed
it with Sarah and Tamar. We thought of what we learned about Shemona Esrei. The
Shulchan Aruch mentions that a person should daven (pray) with their head
bowed, and we had discussed that it is inappropriate for the servant to look in
the master’s eyes, as that implies equality. Sarah mentioned that if the
servant wanted to look at the master because the master was wearing beautiful
clothes, the servant would only peek and would never stare. So we concluded
that the rainbow reminds us of God’s honor, and we behave like a servant in
front of the master.
I very much liked the point about it being specifically the
rainbow as the rainbow reminds us of God’s mercy. It makes a lot of sense that
when seeing a rainbow; a person would be struck by his smallness in front of
God’s honor and mercy.