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Rabbi Yishai Natan –
In Parashat Noah, after the great Flood destroyed nearly the entire world, Hashem promised Noah that He would never again destroy all living creatures through a worldwide flood. As a sign of this promise, Hashem declared, “אֶת קַשְׁתִּי נָתַתִּי בֶּעָנָן וְהָיְתָה לְאוֹת בְּרִית בֵּינִי וּבֵין הָאָרֶץ” — “I have placed My rainbow in the cloud, and it shall be a sign of the covenant between Me and the earth” (Bereshit 9:13).
How Is a Rainbow Formed?
A rainbow forms when sunlight enters tiny water droplets in the atmosphere. As the light enters each droplet, it bends, a process called refraction. The light then reflects off the inside of the droplet and bends again as it exits. Since different colors of light bend at slightly different angles, the sunlight separates into the familiar colors of the rainbow, from red on the outside to violet on the inside.
Interestingly, a rainbow is actually a full circle, not just an arch. Because of the way light bends inside the water droplets, the colors form a circle around a point opposite the sun. However, when we stand on the ground, the horizon usually blocks the lower portion, so we see only an arch. From an airplane or a high mountain, under the right conditions, it is sometimes possible to see the entire circular rainbow.
Did Rainbows Exist Before the Flood?
The Ramban (Bereshit 9:12) discusses whether rainbows existed before the Flood or were created afterward. At first glance, the Torah seems to suggest that Hashem created the rainbow after the Flood. However, the Ramban explains that a rainbow is a natural phenomenon caused by sunlight passing through moisture, if so, it must have been around even before the flood. He therefore concludes that rainbows already existed from the time of Creation. What changed after the Flood was their meaning. Hashem chose the existing rainbow to serve as the sign of His covenant with mankind. He supports this explanation from the wording “נתתי” — “I have placed” — rather than “I am now placing.”
The Seforno (Bereshit 9:13) offers a different explanation, connecting the rainbow to a change in nature after the Flood. He also explains that the special sign of the covenant is a double rainbow, where a second, fainter rainbow appears outside the first, with its colors in reverse order.
The Kli Yakar (Bereshit 9:14) brings an interesting explanation from the Abarbanel. According to this explanation, the rainbow already existed before the Flood, but people could not see it. Before the Flood, the earth produced enormous amounts of thick steam and vapor, which filled the atmosphere and prevented sunlight from passing through properly. As a result, rainbows could not be seen. After the Flood, Hashem reduced the amount of vapor and made the atmosphere clearer, allowing sunlight to pass through and rainbows to become visible. The rainbow therefore became a sign that the conditions responsible for the Flood had changed. However, the Kli Yakar questions this explanation and offers his own understanding of why rainbows were not seen during the lifetimes of certain tzaddikim.
Is a Rainbow a Good Sign or a Bad Sign?
The rainbow carries two messages at the same time. On one hand, it is a sign of peace and mercy. Hashem promised never to bring another worldwide flood, and the rainbow reminds us that He continues to keep that promise. This is why the Gemara (Berachot 59a) established a special beracha thanking Hashem for remembering His covenant.
On the other hand, a rainbow is also a warning. The Gemara (Ketubot 77b) relates that Rabbi Yehoshua ben Levi was asked whether a rainbow had appeared during his lifetime. Rashi explains that when a generation has a sufficiently great tzaddik, his merit protects the world, and there is no need for a rainbow. Similarly, the Gemara (Berachot 65a) praises Rabbi Shimon bar Yohai, during whose lifetime a rainbow was not seen.
The Ramban (Bereshit 9:14) explains that the appearance of a rainbow represents a time when midat hadin, the attribute of judgment, is present. However, Hashem remembers His covenant and responds with mercy. The Me’am Loez brings down that the rainbow tells us that the generation really needs to be destroyed because of their sins, but because of Hashem’s mercy He does not destroy them.
The Ramban and Hizkuni offer a beautiful explanation of how the rainbow represents peace and mercy. In ancient times, a bow and arrow pointed toward an enemy represented war, while a bow pointed away from the enemy showed that the person did not intend to fight. Similarly, the rainbow resembles a bow whose string is turned toward the earth and whose arrows would point upward, away from mankind. This symbolizes that Hashem has put aside His weapon and wishes to show mercy rather than punishment.
The Hizkuni offers another explanation. The prophet Yehezkel compares the appearance of Hashem’s glory to a rainbow. Therefore, the rainbow is associated with the kavod HaShechinah, the glory of Hashem’s Divine Presence. Just as it would be unusual for a king to appear personally while his servants are carrying out a punishment, Hashem’s revelation through the rainbow shows that He is not allowing the punishment to take place.
Therefore, the need for a rainbow is a troubling sign, but the promise represented by the rainbow is comforting. It reminds us that the world needs Hashem’s mercy while reassuring us that His covenant remains in force.
The Beracha Upon Seeing a Rainbow
The Gemara (Berachot 59a) teaches that upon seeing a rainbow, one must recite a special beracha. Maran (Shulhan Aruch, O.H. 229:1) rules that the beracha is recited with Hashem’s Name and kingship:
בָּרוּךְ אַתָּה ה’ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם זוֹכֵר הַבְּרִית נֶאֱמָן בִּבְרִיתוֹ וְקַיָּם בְּמַאֲמָרוֹ.
It is a mahloket in the Gemarah if to say. thefirst part or the second part, and the Gemarah concludes “therefore we say both”.
The Ben Ish Hai (Year 1, Parashat Ekev, 17) discusses an interesting concern raised by Rabbi Yonatan Eibeschutz in Ya’arot Devash (Part 1, Derush 12). According to his explanation, there are two types of rainbows: one that occurs naturally and another that represents Hashem’s covenant. Since we cannot be certain which type we are seeing, perhaps the beracha should be recited without Hashem’s Name.
However, the Ben Ish Hai explains that this interpretation was presented as derush, rather than a practical halachic ruling, and is therefore not enough to overturn the established practice of reciting the beracha with Hashem’s Name. Nevertheless, he writes that someone who wishes to be stringent and recite the beracha without Hashem’s Name, while thinking Hashem’s Name in his heart, should not be criticized.
Hacham Ovadia Yosef (Hazon Ovadia, Berachot, p. 472) strongly disagrees with leaving out Hashem’s Name. He writes that someone who does so is acting incorrectly, and that this should not be considered an act of hassidut, or extra piety. Therefore, the accepted halacha follows Maran, and the beracha must be recited with Shem Umalchut, Hashem’s Name and malchut.
The Correct Wording of the Beracha
There is also a small difference of opinion regarding the exact wording of the beracha. The Gemara and Tur include the letter vav before the word ne’eman, making it “vene’eman bibrito.” However, Maran (Shulhan Aruch, O.H. 229:1) writes “ne’eman bibrito,” without the vav.
The Mishnah Berurah, Kaf HaHaim, and Hazon Ovadia rule that one should include the vav and say “vene’eman bibrito.” However, Hacham Yitzhak Yosef (Yalkut Yosef, O.H. 229) follows the wording of Maran and rules that one should say “ne’eman bibrito,” without the vav.
Is It Permitted to Look at a Rainbow?
The Gemara (Hagigah 16a) teaches: כל שלא חס על כבוד קונו ראוי לו שלא בא לעולם.
Someone who does not show concern for the honor of his Creator would have been better off never entering the world.
The Gemara asks: מאי היא? רבי אבא אמר זה המסתכל בקשת.
What behavior demonstrates this lack of respect? Rabbi Abba explains that it refers to someone who gazes at a rainbow.
Later, the Gemara teaches: כל המסתכל בשלשה דברים עיניו כהות, בקשת ובנשיא ובכהנים.
Someone who gazes at three things will have his eyesight weakened: a rainbow, a Nasi, and the Kohanim when they performed the priestly blessing in the Bet HaMikdash using Hashem’s explicit Name.
Why is looking at a rainbow considered disrespectful to Hashem?
The Gemara quotes the verse in Yehezkel (1:28):
כמראה הקשת אשר יהיה בענן ביום הגשם כן מראה הנגה סביב הוא מראה דמות כבוד ה׳.
The prophet compares the appearance of Hashem’s glory to the appearance of a rainbow in the clouds. Therefore, staring at a rainbow is considered disrespectful because the rainbow is associated with the revelation of Hashem’s glory. Of course, this does not mean that Hashem has a physical appearance. Rather, the prophet is describing a prophetic vision.
How Can We Recite a Beracha If We Cannot Look?
There seems to be an obvious contradiction. The Gemara (Berachot 59a) instructs us to recite a beracha upon seeing a rainbow, while the Gemara (Hagigah 16a) warns against looking at one. How can we see a rainbow and recite the beracha without violating this prohibition?
The Rosh was asked this exact question. His answer is quoted by the Abudraham (Birchot HaRe’iyah, HaShevah VeHaHoda’ah) and brought by the Bet Yosef (O.H. 229):
נשאל הרא״ש איך מסתכלין בקשת כשמברכין… והשיב דאין מסתכל כרואה, כי המסתכל מוסיף ומדקדק בהבטתו יותר מהרואה ואסור.
The Rosh explains that there is a difference between re’iyah and histaklut. Re’iyah means simply seeing something with an ordinary glance, while histaklut means concentrating on it and carefully examining its appearance.
Therefore, the prohibition applies only to histaklut, staring at a rainbow, while re’iyah, briefly looking at it, is permitted. Accordingly, Maran (Shulhan Aruch, O.H. 229:1) rules that one may not gaze excessively at a rainbow. However, a person may certainly glance at it to recognize it and recite the appropriate beracha.
May You Tell Someone Else That There Is a Rainbow?
The Hayei Adam (63:4) writes that he saw in a sefer, although he could not remember which one, that a person should not inform someone else when a rainbow appears. The reason is that the appearance of a rainbow reflects negatively on the generation, since it suggests that the world needs Hashem’s mercy to avoid punishment. The Kaf HaHaim (O.H. 229:1) cites this opinion, and the Mishnah Berurah (229:1) also follows it.
However, other poskim disagree. They explain that informing someone about a rainbow gives him the opportunity to recite a beracha, appreciate Hashem’s mercy, and be reminded to do teshuvah. The Berit Kehunah (Ma’arechet Kuf, 3) supports informing others for these reasons. Hacham Ovadia Yosef (Hazon Ovadia, Berachot, p. 472) rules that one should inform another person when a rainbow appears so that he too can recite the beracha. His son, Hacham Yitzhak Yosef, follows this ruling in Yalkut Yosef (O.H. 229:1).
Must You See the Entire Rainbow?
Another interesting question arises when only part of a rainbow is visible. Must a person see the entire semicircle to recite the beracha, or is seeing even a small portion sufficient?
The Biur Halacha (229:1) raises this question but does not reach a definite conclusion.
There is a difference of opinion among the Sephardi poskim. Hacham Ovadia Yosef (Hazon Ovadia, Berachot, p. 472) discusses this uncertainty and concludes that it is preferable not to recite the beracha with Hashem’s Name when only part of the rainbow is visible, because of the principle of safek berachot lehakel. Nevertheless, he acknowledges that those who recite the beracha have authorities upon whom they may rely, yesh al mah lismoch.
On the other hand, his son, Hacham Yitzhak Yosef (Yalkut Yosef, O.H. 229:2), disagrees and rules explicitly that one recites the beracha even when only part of the rainbow is visible.
Amongst the Ashkenazi poskim, in the sefer Sha’ar ha’Ayin, he records that Rav Elyashiv and Rav Nissin Kareletz held to make a beracha, and Rav Haim Kenievsky held not to make a beracha.
Seeing a Rainbow Through a Window or Reflection
What happens if someone sees a rainbow through a window? Does the glass prevent him from reciting the beracha?
Hacham Yitzhak Yosef (Yalkut Yosef, O.H. 229:2) rules that a person who sees a rainbow through a house window or car window may recite the beracha, even though glass separates him from the rainbow.
However, if someone sees a rainbow only through a mirror or reflected in a puddle, he does not recite the beracha. This is because he is seeing a reflection rather than the rainbow itself. The same applies whenever the rainbow is hidden from his direct view and is visible only through a reflection.
How Often May One Recite the Beracha?
The Kaf HaHaim (O.H. 229:2), citing the Mahazik Beracha, rules that if someone recites the beracha upon seeing a rainbow and later sees another rainbow, he may recite the beracha again, even if thirty days have not passed. This differs from certain other birchot hare’iyah, which require thirty days between recitations.
However, seeing the same rainbow again while it remains visible does not create a new obligation. The beracha may be repeated only when the earlier rainbow has disappeared and a new rainbow appears.
May You Bow Down When Seeing a Rainbow?
The Gemara (Berachot 59a) quotes Rabbi Alexandri in the name of Rabbi Yehoshua ben Levi, who teaches that someone who sees a rainbow should fall on his face. This is based on the vision of Yehezkel (1:28), who saw an appearance resembling a rainbow, representing Hashem’s glory, and fell on his face. However, the Gemara continues that the Hachamim in Eretz Yisrael strongly objected to this practice because someone who bows toward a rainbow appears to be worshipping the rainbow itself. Therefore, the accepted halacha is that one should not bow when seeing a rainbow, but should simply recite the established beracha. The Aruch HaShulhan (O.H. 229:2) also rules this way. This teaches us that even when something reminds us of Hashem’s glory, our worship must be directed toward Hashem alone, not toward the object representing His glory.
Does a Man-Made Rainbow Require a Beracha?
Suppose someone walks past a lawn sprinkler and notices a beautiful rainbow appearing in the sunlight. Or perhaps he visits a waterfall and sees a rainbow forming in the mist. Should he recite Birkat HaKeshet? Although these rainbows form through the same natural process as a rainbow in the sky, there is an important halachic difference. The beracha established by Hazal refers to the rainbow appearing in the clouds, which Hashem designated as the sign of His covenant with Noah. Therefore, one should not recite a beracha with Hashem’s Name upon seeing a rainbow created by a sprinkler or fountain. Similarly, regarding a rainbow formed in the mist of a waterfall, since there is uncertainty whether this is the type of rainbow upon which Hazal established the beracha, one should refrain from reciting it with Hashem’s Name because of safek berachot lehakel.