Do we say a blessing for the solar eclipse?

Some claim that eclipses are a bad omen of things to come. What is the Jewish perspective on eclipses?

Also, is there any blessing recited upon witnessing an eclipse?

We find blessings for all sorts of phenomena, such as lightning, thunder, rainbows and earthquakes, but why no such blessing for witnessing an eclipse?

Answer

The sages of the Talmud state:

When the luminaries are stricken, it is an ill omen for the world. To what can we compare this? To a king of flesh and blood who prepared a feast for his servants and set a lantern to illuminate the hall. But then he became angry with them and said to his servant: “Take the lantern from before them and seat them in darkness.”

The Talmud then goes on to describe the particular sins for which the luminaries are “stricken.”

Now that’s puzzling.

The predictability of eclipses was already well known in Talmudic times (the Talmud was completed in the 5th century in Babylonia). And aside from the prevalent scientific knowledge of the day, the sages of the Talmud were well aware of how to calculate eclipses due to their meticulous and complex astronomical calculations for sanctifying the new Jewish month. (Trivia: A solar eclipse can only occur around the time of a new month on the Jewish lunar calendar.)

This leads to the obvious question: How could the sages of the Talmud state that an eclipse is a bad omen caused by our sins? They knew that an eclipse is predictable. But they also certainly believed that sins are not predictable!

Constellations and a predisposition for good or bad

The explanation: An eclipse is not caused by sin. Rather, it is an indication of a trying time, a time when there is a natural predisposition for sin, and for strict judgment of that sin.

Time, in traditional thought, is not homogeneous. The Talmud provides many other examples of the good and bad seasons of time. Certain times are a better opportunity to take specific action. “Most of a person’s wisdom is achieved only at night.” Similarly, the early morning is considered an auspicious time for prayer to be received. Being born at certain times creates a predilection for a specific mode of behavior—for good or for the opposite.

Obviously, this does not contradict a fundamental principle of Jewish thought, that human beings have free will. “Freedom is granted to every person,” ⁷ states the Mishnah, whether to be righteous or the opposite.

If so, it is impossible that your innate predisposition should draw you immutably to good or bad; rather, the sign under which you are born merely creates within you a proclivity toward certain behaviors. With effort, you can overcome your natural tendencies, and even transform them.

The same is true regarding eclipses and other “signs in the heavens.” When G‑d created the world, He created signs in the heavens for people to be aware of times when there would be a greater predisposition for sin and punishment. The eclipse itself does not necessarily mean that people will act on that predisposition and actually sin, thereby causing punishment. Rather, it is a generous warning: Take care at this time. Put more effort into doing good. Avoid situations that may tax your moral fortitude.

No Blessing …

In light of the above, we can understand why you were unable to find any blessing for witnessing an eclipse. The Lubavitcher Rebbe—Rabbi Menachem M. Schneerson, of righteous memory—explains that since eclipses are meant to be opportunities for increasing in prayer and introspection, as opposed to prompting joyous blessings, we do not recite a blessing when witnessing one.

… But no fear

As the sages of the Talmud explain, as long as one acts properly, there is nothing to fear.