Saying a blessing upon seeing a rainbow

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Saying a blessing upon seeing a rainbow:[1]

One who sees a rainbow is to say the blessing of “Baruch Ata Hashem Elokeinu Melech Haolam Zocher Habris Neman Bevriso Vikayam Bimamaro.”[2] [Some Poskim[3], however, rule that the rainbow referenced to in this law is not necessarily the rainbow that we see today and hence one is to recite the blessing without Hashem’s name. Practically, the Poskim[4] negate this opinion and rule the blessing is to be said with Hashem’s name upon seeing a rainbow.[5] Nonetheless, one who avoids saying Hashem’s name and simply thinks it in his mind is not to be protested.[6] The Chabad custom is to recite the blessing with Hashem’s name.[7]]

Not to stare excessively at a rainbow: Coming up in Part 2

Not to tell others of the rainbow: Coming up in Part 2

 

 

Q&A on the blessing

How much of the rainbow must one see in order to say the blessing?

Some Poskim[8] question whether one is required to see the entire bow of the rainbow, which is half of a circle, or seeing even part of it suffices. [Practically, one may say the blessing even if he does not see the entire bow of the rainbow.[9] However, some Poskim[10] conclude that it is not to be said.]

 

Is one to stand upon saying the blessing?[11]

There is no requirement to stand upon saying the blessing, although many are accustomed to do so, as with any blessing of praise to Hashem.

 

If one did not say the blessing right away upon seeing the rainbow, may it still be said?[12]

The blessing may be recited so long as the rainbow is still visible, even if one did not say it at the first glance.

 

How often is the blessing over a rainbow to be recited?[13]

The blessing is to be repeated each time one sees a rainbow, even within thirty days from a previous sighting, similar to the law which requires one to repeat a blessing for another lightning or thunder [of another storm]. [However, in a single rainfall, or storm clouds, which creates the reflection of a rainbow, one does not repeat the blessing upon seeing multiple rainbows, unless the clouds cleared up and a new rain/clouds arrived, just as we rule regarding thunder and lightning.[14] Nonetheless, the blessing is to be repeated upon seeing another rainbow the next day even if it is from the same clouds/rain, just as we rule regarding thunder and lightning.[15]]  

What is the law if one sees a rainbow in the midst of Davening?[16]

This follows the same law as one who sees lightning or hears thunder, of which we rule that the blessing is to be said so long as one is prior to Shemoneh Esrei.

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[1] Michaber 229:1; Brachos 59b

Ruling of Admur: Admur omitted the law of a rainbow from Seder and Luach Birchas Hanehnin. The Rebbe suggests that perhaps the reason is because it was uncommon to see rainbows in Russia [Igros Kodesh 16:328; Likkutei Sichos 10:200; Sichas Bechukosaiy 5741 3:468; printed in Shulchan Menachem 1:131]

[2] Background of Nussach and not to say the sentence of Neman prior to the blessing: In Brachos ibid it states that one is to state the blessing of Baruch Zocheir Habris, and then brings a Braisa which states that one is to say Neman Bevriso. Rav Papa concludes that one is to say both. Based on this Gemara, it became a widespread custom for people to say the sentence of Zocher Habris prior to the blessing of Neman Bevriso, and not included within it as part of the blessing. This in truth is a mistake, as one must include it in the blessing as writes Michaber ibid. [Taz 229:1; M”A 229:1; Kneses Hagedola 229; Kitzur Shlah p. 27; Machatzis Hashekel ibid; Kaf Hachaim 229:3]

Nussach of Vineman: Some write the Nussach of Neman with a Vav and read Vineman. [Brachos ibid; Tur 229; Rambam; Kneses Hagedola 229; M”B 229:3; Birchas Habayis 29:19; Kaf Hachaim 229:3; Piskeiy Teshuvos 229:1 footnote 1] Others rule it is to be said without a Vav. [Nussach in Michaber ibid; Biur Hgr”a 229; Levush 229] Practically, the Nussach in many Siddurim is printed with a Vav. [See Siddur Tehilas Hashem]

[3] Rav Yonason Eibashitz in Yearos Devash 1 Derush 12 that there are two types of rainbows, one being the natural rainbow and the second being the rainbow which Hashem placed as a sign for the covenant, and therefore [since we do not know which is which] one is to recite the blessing without Shem Umlachus

[4] Ben Ish Chaiy Eikev 17; Kaf Hachaim 229:4; Piskeiy Teshuvos 229:2; Many Mefarshim explain how the sign of Hashem and His covenant is apparent even within the natural phenomenon of the rainbow we see today, hence removing the basis for the ruling of the Yearos Devash. [See Ramban Noach; Shlah Hakadosh Parshas Noach that he heard from the Rama that Hashem could make it rain only by night and hence cause a rainbow to never be seen]

[5] The reason: As all the Poskim record the ruling that a blessing is to be said and do not differentiate in this matter, and so is the custom of all Israel, and hence we cannot uproot this custom simply due to words said in the form of Derush. [Ben Ish Chaiy ibid]

[6] Ben Ish Chaiy ibid; Kaf Hachaim ibid

[7] Hayom Yom 29th Tishreiy; Igros Kodesh 16:328, printed in Shulchan Menachem 1:352, that so was the directive of the Rebbe Rayatz; See Likkutei Sichos 10:200; Sichas Bechukosaiy 5741 3:468; printed in Shulchan Menachem 1:352

[8] Biur Halacha 229:1; “Haroeh”

[9] Implication of Setimas Haposkim who do not mention such a requirement

[10] Teshuvos Vihanhagos 3:76; Piskeiy Teshuvos 229:1

[11] Piskeiy Teshuvos 229:1; 218:1; See Siddur Yaavetz that one is to say all the morning blessings in a standing position due to it being a blessing of praise, and so is the custom amongst Ashkenazi Jewry; See however Kaf Hachaim [Falagi] 9:7 and Yechaveh Daas 5:4 who write that Sephardic Jewry is accustomed to sit while reciting the blessings in order to increase concentration.

Background: From the letter of the law, one is only required to stand when saying blessings which involve commands, such as when saying the blessing over Tzitzis, and Tefillin. [Admur 8:3] However, blessings of praise do not require standing. [P”M Pesicha Brachos 18; However, see 432 M”Z 1 who leaves this matter in question]  However, the Yaavetz ibid writes that all blessings of praise of Hashem are to be said standing. See Piskeiy Teshuvos 218:1

[12] Piskeiy Teshuvos 229:1

[13] Machazik Bracha 229:1; Shaareiy Teshuvah 229:1; M”B 229:2; Kaf Hachaim 229:2; See regarding thunder and lightning: Seder 13:16; Luach 12:25; Michaber 227:2; Piskeiy Teshuvos 227:7; Halacha Berura [Yosef] 227

Other opinions: Some Poskim rule that the blessing over the rainbow is to only be said one time in 30 days. [Opinion brought, and negated, in Machazik Bracha ibid]

[14] Birchas Habayis 29:19; Piskeiy Teshuvos 229:1; See regarding thunder and lightning: Admur and Poskim ibid

Other opinions: Some Poskim imply from the Shaareiy Tehsuvah ibid that the blessing is to be repeated each time one sees a new rainbow, even during the same storm. [Ketzos Hashulchan 66 footnote 26] Vetzaruch Iyun Gadol, as the Shaareiy Teshuvah clearly states in his words “That have ended” which refers to the dispersing of the clouds.

[15] Birchas Habayis 29:19; Piskeiy Teshuvos 229:1; See regarding thunder and lightning: Mamar Mordechai 227:3; Birchas Habayis 30:5; M”B 227:8 based on Yerushalmi; Kaf Hachaim 227:12; Ketzos Hashulchan 66 footnote 23; Piskeiy Teshuvos ibid; Halacha Berurah ibid

Other opinions: From some Poskim it is implied that there is no difference between that day and the next day, and also the next day a second blessing may not be said if the clouds of the previous day’s storm have not yet dispersed. [See regarding thunder and lightning: Implication of Setimas Haposkim of Admur ibid; Michaber ibid; Tur 227 who all record the ruling of the Yerushalmi but omit its ruling that the next day a blessing may be recited; brought in Ketzos Hashulchan 66 footnote 23; Gedulas Elisha 227:13]

[16] Piskeiy Teshuvos 229:1; See regarding thunder and lightning: Admur 66:4 [even in midst of a Perek]; M”A 66:5 [like Admur]; Kitzur SHU”A 16:3; M”B 66:19 [brings dispute]; Kaf Hachaim 66:16; Ketzos Hashulchan 19:1; Piskeiy Teshuvos 227:5 [bets to only say between Perakim]

About The Author

Rabbi Yaakov Goldstein is a 6th generation descendent of the famous Chief Rabbi of Izhmir, Rav Yehoshua Avraham Krispin, who authored a number of Sefarim, and was a colleague of Rav Chaim Falagi, and father in-law of the Pesach Hadvir. He currently lives with his wife Shayna, and twelve children K”H, in Tzfas, Israel. Rabbi Goldstein received Semicha from Rabbi Schneur Zalman Labkowski of the Tomchei Temimim headquarters in 2005 and served as a chaplain in the Lotar/Kalatz and K9 unit of the IDF from years 2005-2008. He is also a certified Shochet, and has performed Hashgacha work in slaughterhouses. Rabbi Goldstein is the director of Shulchanaruchharav.com, the world’s leading web-based Halacha database, and is the director of the Home Study Semicha Program, a self-study web-based Semicha program. He is a prolific author of over 50 Sefarim studied by a wide range of readers throughout the world, which is used regularly in Semicha programs around the globe. He is a world renowned Posek, answering questions to a web-based market, and serves as a local Posek, Rav, and Lecturer, in the Tzemach Tzedek community Shul in Tzefas, Israel. His many classes can be heard both from his website, Vimeo and YouTube channel. Students can join live to classes given in the Tzemach Tzedek Shul, through the “בית חבד צפת Chabad Tsfat” YouTube channel.

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