THE PARADOX OF THE RAINBOW
Noach
The rainbow’s status in Jewish thought is a paradox.
We are introduced to the rainbow in this week’s Parsha as the sign of Hashem’s covenant with Noach to never again destroy the earth by flood. Should it arise in G-d’s mind to bring darkness and destruction upon the world, the appearance of a rainbow would cause Him to withhold the destructive flood waters.
Accordingly, the advent of a rainbow seems to indicate G-d's displeasure. Indeed in perfectly righteous generations such as that of king Chizkiyahu and Rabbi Shimon bar Yochai, the rainbow never appeared.
But on the other end of the spectrum, the Gemara teaches that one who stares at a rainbow, is not concerned for the honour of His Creator. This is based on the prophecy of Yechezkel which likens the image of the glory of Hashem to “the appearance of the rainbow in the clouds on a rainy day”, so was the appearance of the likeness of the glory of Hashem.’
The Rishonim raise an obvious question about the sign of the rainbow. The appearance of the rainbow is a natural phenomenon caused by atmospheric conditions, as such it was present before the flood as well?
Ramban and Rav Saadiah Gaon write that indeed the rainbow itself was nothing new, but was merely designated as the sign of the covenant, most But most Rishonim learn that there was a change in the world and the atmospheric conditions that produce the rainbow only came into being after the flood.
The Ibn Ezra attributes this to a magnification of the sun’s radiance. Most Rishonim associate the change with a change in the nature of clouds from prior, to after the Mabul.
Chassidus explains that this physical change was a reflection of an underlying spiritual change in the nature of existence.
The rainbow is produced by a combination effect when sunlight is refracted through the mist within the clouds. But this will only occur when the clouds are ’light’ enough for the sunlight to shine through. A rainbow will not appear in dark, dense clouds.
The sun is used as a metaphor for the revelation of Hashem’s presence shining from Above. Clouds, produced from the water evaporating from the earth’s surface, represents the physicality of the world and our actions and deeds within it.
As a result of the sin of the Eitz Hadaas and the sins of the subsequent generations, the world became coarse and corrupted. Like dark, dense clouds, the light of Hashem became completed hidden and could not shine through.
The Alter Rebbe explains that the flood acted like a Mikvah that purified the coarseness and corruption of the world.
After the flood, the physicality of the world can be refined and elevated. Through our observance of Torah and Mitzvos and our utilising of the physicality of the world to serve Hashem, we cause a refined mist to ascend. This is the Avodah of Birrurim.
These refined clouds are Keilim through which the light of Hashem can shine. The combination of the two, produce the brilliance of the rainbow.
The Zohar teaches that one should not look for the footsteps of Moshiach until they see a brilliant rainbow shining in the sky. Moshiach’s arrival is the cumulative result and revelation of our efforts to refine the world and reveal G-dliness within it.
We are introduced to the rainbow in this week’s Parsha as the sign of Hashem’s covenant with Noach to never again destroy the earth by flood. Should it arise in G-d’s mind to bring darkness and destruction upon the world, the appearance of a rainbow would cause Him to withhold the destructive flood waters.
Accordingly, the advent of a rainbow seems to indicate G-d's displeasure. Indeed in perfectly righteous generations such as that of king Chizkiyahu and Rabbi Shimon bar Yochai, the rainbow never appeared.
But on the other end of the spectrum, the Gemara teaches that one who stares at a rainbow, is not concerned for the honour of His Creator. This is based on the prophecy of Yechezkel which likens the image of the glory of Hashem to “the appearance of the rainbow in the clouds on a rainy day”, so was the appearance of the likeness of the glory of Hashem.’
The Rishonim raise an obvious question about the sign of the rainbow. The appearance of the rainbow is a natural phenomenon caused by atmospheric conditions, as such it was present before the flood as well?
Ramban and Rav Saadiah Gaon write that indeed the rainbow itself was nothing new, but was merely designated as the sign of the covenant, most But most Rishonim learn that there was a change in the world and the atmospheric conditions that produce the rainbow only came into being after the flood.
The Ibn Ezra attributes this to a magnification of the sun’s radiance. Most Rishonim associate the change with a change in the nature of clouds from prior, to after the Mabul.
Chassidus explains that this physical change was a reflection of an underlying spiritual change in the nature of existence.
The rainbow is produced by a combination effect when sunlight is refracted through the mist within the clouds. But this will only occur when the clouds are ’light’ enough for the sunlight to shine through. A rainbow will not appear in dark, dense clouds.
The sun is used as a metaphor for the revelation of Hashem’s presence shining from Above. Clouds, produced from the water evaporating from the earth’s surface, represents the physicality of the world and our actions and deeds within it.
As a result of the sin of the Eitz Hadaas and the sins of the subsequent generations, the world became coarse and corrupted. Like dark, dense clouds, the light of Hashem became completed hidden and could not shine through.
The Alter Rebbe explains that the flood acted like a Mikvah that purified the coarseness and corruption of the world.
After the flood, the physicality of the world can be refined and elevated. Through our observance of Torah and Mitzvos and our utilising of the physicality of the world to serve Hashem, we cause a refined mist to ascend. This is the Avodah of Birrurim.
These refined clouds are Keilim through which the light of Hashem can shine. The combination of the two, produce the brilliance of the rainbow.
The Zohar teaches that one should not look for the footsteps of Moshiach until they see a brilliant rainbow shining in the sky. Moshiach’s arrival is the cumulative result and revelation of our efforts to refine the world and reveal G-dliness within it.