It is forbidden to stare or gaze intensely at an evil person.[1] According to many authorities, this includes staring at pictures or statues of such people, as well.[2] It is said that doing so will cause one’s eyes to grow weak.[3] Indeed, it is taught that Yitzchak Avinu's well-known vision impairment was due to his frequently staring at his son Esav.[4] We are also told that God Himself avoids staring at evil people.[5] There have been Chassidic rebbes[6] who would refrain from staring at monkeys when visiting the zoo due to the teaching that the evildoers who built the Tower of Babel were turned into monkeys.[7]

Nevertheless, it is permitted to take a quick look at such people.[8] Indeed, halacha makes a clear distinction between gazing and glancing.[9] For example, although it is generally forbidden to gaze at the moon or a rainbow, it is permitted to briefly look at them in order to recite the appropriate blessing on them.[10] So too, although one should not stare at the Kohanim when they perform the Birkat Kohanim in the synagogue, it is permitted to glance at them from time to time.[11]

The reason that one should not stare at an evil person is based on the teaching that every person has a “spiritual aura” that emanates from within him. These spiritual emanations are especially potent on the face of a person, which is the center of a person’s countenance. We are taught that people are affected by the spiritual emanations they receive from others. As such, one should not gaze at a wicked person so as not to be affected by his negative spiritual emanations.[12] Indeed, the power of staring is such a strong force that it is forbidden to stare at the property of others lest it arouse ayin hara and other misfortune.[13] One who accidentally stares at an evil person, or doesn’t realize that the person is evil, will be unaffected.[14]

Staring at an evil person can also cause one to absorb that person's negative character traits.[15] On the other hand, staring, or even visualizing righteous individuals, is said to be spiritually cleansing and beneficial in many ways.[16] It is considered comparable to staring at the shechina[17] and it is said to make one smarter and more proficient in Torah study.[18] Being careful not to stare at an evil person helps to ensure that one will not come to befriend one.[19]

It is well known that when God first approached Moshe and told him to return to Egypt and lead the Jewish people to freedom, Moshe hesitated to accept the job. Rabbi Mordechai Rogow, in his Ateres Mordechai, says that Moshe’s hesitation was due to the concern that he would be negatively influenced by Pharaoh's evil nature when having to confront him and come face to face with him on so many occasions. In fact, he was worried that his personal standing would be so negatively affected that he would eventually no longer be qualified to remain the leader of the Jewish people. It was only with God’s help that Moshe was uninfluenced by this evil person. When Moshe asked that the next leader of the Jewish people be someone who would “go out before the people and come in before the people,” he was asking that the next leader be someone who is able to face the enemies of the Jewish people and not be negatively affected by them.

It is noted that the halacha against staring at an evil person is not mentioned in any of the primary halachic codes, such as the Rambam, Tur, or Shulchan Aruch. As such, it seems that not staring at an evil person is more of an act of piety rather than strict law.[20] Indeed, not staring at evil people is cited as a segula for long life.[21] It goes without saying that it is permissible to stare at an evil person if one's life is in danger.[22] Parents should ensure that their children do not see anything evil or impure on the day that they first begin to study Torah.[23]

[1] Megilla 28a; Magen Avraham 225:20.

[2] Lehorot Natan 10:24. But see Ohr Yitzchak, YD 26.

[3] Megilla 28a.

[4] Megilla 28a; Tanchuma, Bereishit 27.

[5] Shabbat 104a, Rashi.

[6] See Tiferet Meshulam p.759, cited in Birurei Chaim 3:19.

[7] Sanhedrin 109a; Yalkut Shimoni, Noach. There is a halacha that one who sees a monkey or an elephant recites the blessing: “…mishaneh habriot.” Berachot 58b; OC 225:8. This is because these two animals are said to resemble humans. A monkey is similar to a human in its shape and the use of its hands. An elephant because its skin is smooth and hairless, and uses its trunk like a hand. Meiri, Berachot 58b.

[8] Magen Avraham 225:20; Mishne Halachot 11:186.

[9] Beit Yosef, OC 229.

[10] See the Sefer Chareidim 45:5 where he writes "It is forbidden to gaze at a rainbow...It is likewise forbidden to gaze at the moon. The Mishna Berura 426:13 says that at Kiddush Levana, one should only take a quick glance at the moon before reciting the blessing, though others allow one to look at the moon for the entire duration of the blessing. All agree that one should not look at the moon more than this.

[11] Mishna Berura 128:89. See also OC 128:31.

[12] Maharsha, Megilla 28a; Torat Chaim, Sanhedrin 90a.

[13] Bava Batra 2b; CM 378:5.

[14] Turei Even, Megilla 28a.

[15] Toldot Adam (Margoliot) p.4-6.

[16] Sotah 36b.

[17] Chagiga 56, Maharsha.

[18] Yeshayahu 30:20; Eruvin 13b; Midbar Kedeimot, tziur.

[19] Shaarei Teshuva 3:193.

[20] Ritva to Megilla 28; Lehorot Natan 10:24; Torah Temima, Bereishit 27:1.

[21] Megilla 28a; Menorat Hamaor 20.

[22] Sefer Chassidim 178.

[23] Machzor Vitri 508.