에스겔 1:28의 유대 사상

Bereshit Rabbah 35 states that the rainbow in the sky is a sign between G-d and all living creatures. This refers to the quality of justice in the heavens (the hard one) and the quality of justice on earth (the soft one) (Berachot 59). Rabbi Alexandri quoting Rabbi Yehudah ben Levi says that anyone who sees the rainbow needs to prostrate himself, since Ezekiel 1 compares the brilliance of the rainbow to the brilliance of the celestial entourage and we read there that the prophet prostrated himself when he had that vision. The sages in the land of Israel rejected that argument, since it would appear as if such a person were worshipping the rainbow. They agreed however, that the recital of a benediction is in order. The formula is the one we retain until this day, "Who remembers the covenant and keeps His word."

4) The fact that, scientifically speaking, the rainbow is a perfectly natural phenomenon surely does not make it something that reminds G-d of a special relationship with mankind.

Furthermore, there are commandments that are not obligatory for everyone, but only one individual can fulfill them on behalf of the public. For example, sounding the shofar on Yom Kippur and Memorial Day, the daily burnt offering, additional offerings, the public Torah reading, and similarly, one judge is sufficient to rectify all the perversions in a public setting. Each person is obligated to improve themselves, recognize the commandments of the Creator who formed them, and understand their own actions. Then they will know their Creator. Thus, Moses said, "Show me Your ways, that I may know You" (Exodus 33:13), and the prophet said, "Let not the wise man boast in his wisdom" (Jeremiah 9:22), indicating that true wisdom is to know God. It is written in the Torah, "You shall know this day and consider it in your heart" (Deuteronomy 11:2), and David said, "Know the God of your fathers and serve Him with a whole heart" (1 Chronicles 28:9), for this is why humanity was created. And after one has rectified themselves, they may rectify others if they are able. Our ancient sages, may their memory be blessed, knew the secrets of the Divine Chariot (Merkavah) and the measurement of celestial heights. However, it should be emphasized that they only expounded upon these matters. Their words require interpretation, just as the words of the Torah do, as it is written, "Let us make man in our image, after our likeness" (Genesis 1:26). In the prophecy of Ezekiel, it is described as "the appearance of a man from above" (Ezekiel 1:26), and it further states, "in the likeness of the appearance of the glory of the Lord" (Ezekiel 1:28). At the end of it all, this book [the Sefer Yetzirah] alludes to this secret.