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| Source (Hebrew) | Source (English) |
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בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם זוֹכֵר הַבְּרִית וְנֶאֱמָן בִּבְרִיתוֹ וְקַיָּים בְּמַאֲמָרוֹ |
Blessed are you YHVH our elo’ah cosmic majesty who remembers the [Noaḥide] covenant, is faithful to the covenant, and keeps their word. |
בראשית ט:ח-יז y=ט:ח וַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־נֹ֔חַ וְאֶל־בָּנָ֥יו אִתּ֖וֹ לֵאמֹֽר׃ ט וַאֲנִ֕י הִנְנִ֥י מֵקִ֛ים אֶת־בְּרִיתִ֖י אִתְּכֶ֑ם וְאֶֽת־זַרְעֲכֶ֖ם אַֽחֲרֵיכֶֽם׃ י וְאֵ֨ת כׇּל־נֶ֤פֶשׁ הַֽחַיָּה֙ אֲשֶׁ֣ר אִתְּכֶ֔ם בָּע֧וֹף בַּבְּהֵמָ֛ה וּֽבְכׇל־חַיַּ֥ת הָאָ֖רֶץ אִתְּכֶ֑ם מִכֹּל֙ יֹצְאֵ֣י הַתֵּבָ֔ה לְכֹ֖ל חַיַּ֥ת הָאָֽרֶץ׃ יא וַהֲקִמֹתִ֤י אֶת־בְּרִיתִי֙ אִתְּכֶ֔ם וְלֹֽא־יִכָּרֵ֧ת כׇּל־בָּשָׂ֛ר ע֖וֹד מִמֵּ֣י הַמַּבּ֑וּל וְלֹֽא־יִהְיֶ֥ה ע֛וֹד מַבּ֖וּל לְשַׁחֵ֥ת הָאָֽרֶץ׃ יב וַיֹּ֣אמֶר אֱלֹהִ֗ים זֹ֤את אֽוֹת־הַבְּרִית֙ אֲשֶׁר־אֲנִ֣י נֹתֵ֗ן בֵּינִי֙ וּבֵ֣ינֵיכֶ֔ם וּבֵ֛ין כׇּל־נֶ֥פֶשׁ חַיָּ֖ה אֲשֶׁ֣ר אִתְּכֶ֑ם לְדֹרֹ֖ת עוֹלָֽם׃ יג אֶת־קַשְׁתִּ֕י נָתַ֖תִּי בֶּֽעָנָ֑ן וְהָֽיְתָה֙ לְא֣וֹת בְּרִ֔ית בֵּינִ֖י וּבֵ֥ין הָאָֽרֶץ׃ יד וְהָיָ֕ה בְּעַֽנְנִ֥י עָנָ֖ן עַל־הָאָ֑רֶץ וְנִרְאֲתָ֥ה הַקֶּ֖שֶׁת בֶּעָנָֽן׃ טו וְזָכַרְתִּ֣י אֶת־בְּרִיתִ֗י אֲשֶׁ֤ר בֵּינִי֙ וּבֵ֣ינֵיכֶ֔ם וּבֵ֛ין כׇּל־נֶ֥פֶשׁ חַיָּ֖ה בְּכׇל־בָּשָׂ֑ר וְלֹֽא־יִֽהְיֶ֨ה ע֤וֹד הַמַּ֙יִם֙ לְמַבּ֔וּל לְשַׁחֵ֖ת כׇּל־בָּשָֽׂר׃ טז וְהָיְתָ֥ה הַקֶּ֖שֶׁת בֶּֽעָנָ֑ן וּרְאִיתִ֗יהָ לִזְכֹּר֙ בְּרִ֣ית עוֹלָ֔ם בֵּ֣ין אֱלֹהִ֔ים וּבֵין֙ כׇּל־נֶ֣פֶשׁ חַיָּ֔ה בְּכׇל־בָּשָׂ֖ר אֲשֶׁ֥ר עַל־הָאָֽרֶץ׃ יז וַיֹּ֥אמֶר אֱלֹהִ֖ים אֶל־נֹ֑חַ זֹ֤את אֽוֹת־הַבְּרִית֙ אֲשֶׁ֣ר הֲקִמֹ֔תִי בֵּינִ֕י וּבֵ֥ין כׇּל־בָּשָׂ֖ר אֲשֶׁ֥ר עַל־הָאָֽרֶץ׃ |
Genesis 9:8-17 9:8 Elohim said to Noaḥ and to his sons with him, saying: 9 “As for me – here, I am about to establish my covenant with you and with your seed after you, 10 and with all living beings that are with you: birds, herd-animals, and all the wildlife of the earth with you; all those going out of the Ark, of all the living-things of the earth. 11 I will establish my covenant with you: All flesh shall never be cut off again by waters of the Deluge, never again shall there be Deluge, to bring the earth to ruin!” 12 And Elohim said: “This is the sign of the covenant which I set between me and you and all living beings that are with you, for ageless generations: 13 My rainbow I set in the clouds, so that it may serve as a sign of the covenant between me and the earth. 14 It shall be: when I becloud the earth with clouds and in the clouds the rainbow is seen, 15 I will call to mind my covenant that is between me and you and all living beings – all flesh: never again shall the waters become a Deluge, to bring all flesh to ruin! 16 When the rainbow is in the clouds, I will look at it, to call to mind the age-old covenant between Elohim and all living beings – all flesh that is upon the earth.” 17 Elohim said to Noaḥ: “This is the sign of the covenant that I have established between me and all flesh that is upon the earth.” |
יחזקאל א:כח כְּמַרְאֵ֣ה הַקֶּ֡שֶׁת אֲשֶׁר֩ יִֽהְיֶ֨ה בֶעָנָ֜ן בְּי֣וֹם הַגֶּ֗שֶׁם כֵּ֣ן מַרְאֵ֤ה הַנֹּ֙גַהּ֙ סָבִ֔יב ה֕וּא מַרְאֵ֖ה דְּמ֣וּת כְּבוֹד־יְהוָ֑ה וָֽאֶרְאֶה֙ וָאֶפֹּ֣ל עַל־פָּנַ֔י וָאֶשְׁמַ֖ע ק֥וֹל מְדַבֵּֽר׃ {ס} |
Ezekiel 1:28 Like the appearance of the rainbow that shines in the clouds on a day of rain, such was the appearance of the surrounding radiance. That was the appearance of the semblance of YHVH’s kavod. When I beheld it, I flung myself down on my face. And I heard the voice of someone speaking. |
בראשית רבה לה:ג אֶת קַשְׁתִּי נָתַתִּי (בראשית ט:יג), קִישׁוּתִי, דָּבָר שֶׁהוּא מֻקָּשׁ לִי, אֶפְשָׁר? כֵּן, אֶלָּא קַשִּׁין דְּפֵירֵי. |
Bereshit Rabbah 35:3 “I set my rainbow (qashti)” — [i.e.,] my Likeness (qishuti), something which is likened (muqash) to Me. Is this possible? Rather, it resembles (qashin) [the Divine] as straw resembles grain. |
חגיגה טז א:יד דרש ר׳ יהודה ברבי נחמני מתורגמניה דריש לקיש כל המסתכל בג׳ דברים עיניו כהות בקשת ובנשיא ובכהנים בקשת דכתיב ”כמראה הקשת אשר יהיה בענן ביום הגשם… הוא מראה דמות כבוד ה׳“ (יחזקאל א:כח) |
Chagigah 16a:14 R. Judah, son of R. Nahmani, the interpreter of R. Simeon ben Lakish, expounded in a discourse: When a person gazes at any one of three things, their eyes become dim: at the rainbow, at the patriarch,[1] A position of communal leader under Roman or other rule. For example, as held by Rabbi Yehuda haNasi in the 2nd-3rd cent. CE. , and at the cohanim.[2] while offering the priestly blessing At the rainbow, as it is written, “As the appearance of the rainbow in the cloud on a rainy day… [so was] the appearance of the likeness of YHVH’s kavod.” (Ezekiel 1:28) |
חגיגה טז א:יא כׇּל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ, רָתוּי לוֹ שֶׁלֹּא בָּא לְעוֹלָם. (משנה חגיגה ב:א) מַאי הִיא? רַבִּי אַבָּא אָמַר: זֶה הַמִּסְתַּכֵּל בַּקֶּשֶׁת. רַב יוֹסֵף אָמַר: זֶה הָעוֹבֵר עֲבֵירָה בַּסֵּתֶר. מִסְתַּכֵּל בַּקֶּשֶׁת, דִּכְתִיב: ”כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶעָנָן בְּיוֹם הַגֶּשֶׁם כֵּן מַרְאֵה הַנֹּגַהּ סָבִיב הוּא מַרְאֵה דְּמוּת כְּבוֹד ה׳“ (יחזקאל א:כח). |
Chagigah 16a:11 [It is taught in the mishnah:] Whoever has no concern for the honor of their Maker deserves to have never come to the world. (Mishnah Chagigah 2:1) [The Gemara asks:] Who is this [unconcerned with the honor of their Maker]? Rabbi Abba said: “This is one who gazes at a rainbow.” Rav Yosef said: “This is one who commits a transgression in private.” Looking at a rainbow [is likened to a transgression of intimacy], as it is written: “As the appearance of the rainbow that is in the cloud in the day of rain so was the appearance of the brightness round about. This was the appearance of the likeness of YHVH’s kavod” (Ezekiel 1:28) |
בראשית רבה לה:ג וְאוֹחֲרָנָא דְּרַשׁ, כְּתִיב: וְהָיְתָה הַקֶּשֶׁת בֶּעָנָן וּרְאִיתִיהָ לִזְכֹּר בְּרִית עוֹלָם ”בֵּין אֱלֹהִים וּבֵין כָּל נֶפֶשׁ חַיָּה“ (בראשית ט:טז) וגו׳, בֵּין אֱלֹהִים זוֹ מִדַּת הַדִּין שֶׁלְּמַעְלָה, וּבֵין כָּל נֶפֶשׁ חַיָּה, זוֹ מִדַּת הַדִּין שֶׁל מַטָּה, מִדַּת הַדִּין שֶׁל מַעְלָה קָשָׁה, וּמִדַּת הַדִּין שֶׁל מַטָּה רָפָה. |
Bereshit Rabbah 35:3 Another expounded: It is written: “The rainbow shall be in the cloud, and I will see it, to remember the eternal covenant between Elohim and every living creature…” (Genesis 9:16) – “between Elohim” – this is the attribute of justice above; “and every living creature” – this is the attribute of justice below. The attribute of justice above is severe; the attribute of justice below is lenient. |
בראשית רבה לה:ג וְחַד מִנְּהוֹן דְּרַשׁ, כָּתוּב אֶחָד אוֹמֵר וְכָל חֲפָצִים לֹא יִשְׁווּ בָהּ (משלי ח:יא), וְכָתוּב אֶחָד אוֹמֵר וְכָל חֲפָצֶיךָ לֹא יִשְׁווּ בָהּ (משלי ג:טו), חֲפָצִים אֵלּוּ מִצְווֹת וּמַעֲשִׂים טוֹבִים, חֲפָצֶיךָ אֵלּוּ אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת. רַבִּי אַחָא בְּשֵׁם רַבִּי תַּנְחוּם בַּר רַבִּי חִיָּא חֲפָצַי וַחֲפָצֶיךָ לֹא יִשְׁווּ בָהּ. כִּי אִם בְּזֹאת יִתְהַלֵּל הַמִּתְהַלֵּל הַשְׂכֵּל וְיָדֹעַ אוֹתִי כִּי אֲנִי ה׳ עֹשֶׂה חֶסֶד מִשְׁפָּט (ירמיה ט:כג) וגו׳ |
Bereshit Rabbah 35:3 One of them expounded: One verse says: “All objects cannot equal it” (Proverbs 8:11), and one verse says: “All of your objects cannot equal it” (Proverbs 3:15). “[All] objects” – these are mitsvot and good deeds.[3] i.e., bringing kindness and justice to the world. I believe the midrashic parable here is suggesting that the Rainbow, as a symbol of divine justice (severe above and lenient below), is a memento to perform acts that are kind and just in positive fulfillment of the Noaḥide covenant. For a list of transgressions of this covenant, find the 7 Noaḥide laws. “Your objects” – these are precious stones and pearls. Rabbi Aḥa in the name of Rabbi Tanḥum bar Rabbi Ḥiyya: [Hashem said:] ‘My objects and your objects cannot equal it; “Rather, let the one who praises, praise this: perceiving and knowing Me, for I am YHVH who performs kindness, justice…”’ (Jeremiah 9:23). |
אַרְטְבָן שָׁלַח לְרַבֵּנוּ מַרְגָּלִית אֲטִימִיטוֹן, אֲמַר לֵיהּ שְׁלַח לִי מִילֵי טָבָא דְּטָבָא דִּכְוָתָהּ, שָׁלַח לֵיהּ חָדָא מְזוּזָה. שְׁלַח וַאֲמַר לֵיהּ אֲנָא שְׁלָחִית לָךְ מִלָּה דְּלֵית לֵיהּ טִימֵי, וְאַתְּ שְׁלַחְתְּ לִי מִילֵי דְטָבָא חַד פּוֹלָר. אֲמַר לֵיהּ חֲפָצַי וַחֲפָצֶיךָ לֹא יִשְׁווּ בָהּ, וְלֹא עוֹד אֶלָּא שְׁלַחַתְּ מִלָּא דַּאֲנָא צָרִיךְ מִנְטַר לָהּ, וַאֲנָא שְׁלָחִית לָךְ מִלָּא דְּאַתְּ דָּמֵיךְ וְהִיא מִנְטְרָא לָךְ, שֶׁנֶּאֱמַר ”בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ“ (משלי ו:כב) — בָּעוֹלָם הַזֶּה. ”בְּשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ“ (שם) — בִּשְׁעַת הַמִּיתָה. ”וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ“ (שם) — לֶעָתִיד לָבוֹא. |
Artevan[4] Probably a reference to Artabanus Ⅳ of Parthia, the last ruler of the Parthian Empire from c. 213 to 224. sent a priceless jewel[5] In gk., ἀτίμητος. Perhaps a pearl, although in the context of the rainbow, I imagine this to be a precious opal. to our Rabbi.[6] Rabbi Yehuda haNasi [Artevan] said to him: ‘Send me a valuable object that is as valuable as this.’ [Our Rabbi] sent him a mezuzah. [Artevan] sent a message to him, saying: ‘I sent you an item that is priceless and you sent me an item that is worth one polar.’ [Our Rabbi] said to [Artevan]: ‘My objects and your objects cannot equal it. Moreover, you sent me an item that I must guard, and I sent you an item that guards you while you sleep, as it is stated: “It will guide you when you walk” (Proverbs 6:22) – in this world. “When you lie down, it will protect you” (Proverbs 6:22) – at the moment of death. “And when you awaken, it will be your conversation” (Proverbs 6:22) – in the future.[7] at the time of the resurrection of the dead ’ |
פרקי אבות ה:ו עֲשָׂרָה דְבָרִים נִבְרְאוּ בְּעֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת, וְאֵלּוּ הֵן, פִּי הָאָרֶץ, וּפִי הַבְּאֵר, וּפִי הָאָתוֹן, וְהַקֶּשֶׁת… |
Pirkei Avot 5:6 Ten things were created on the eve of the Sabbath at twilight, and these are they: [1] the mouth of the earth,[8] the sinkhole that consumed Qoraḥ, Datan, Aviram and their followers [2] the mouth of the well,[9] per midrash, the well of Miriam that irrigated the Camp of the Israelites [3] the mouth of the donkey,[10] the abused jenny of the prophet Bilaam, who was gifted the ability to speak and advocate for herself given the dangerous circumstances that only she could perceive, and which Bilaam could not. [4] the rainbow [at the Noaḥide covenant]… |
ברכות נט א׳:יב וְאָמַר רַבִּי אֲלֶכְּסַנְדְּרִי אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: הָרוֹאֶה אֶת הַקֶּשֶׁת בֶּעָנָן צָרִיךְ שֶׁיִּפּוֹל עַל פָּנָיו, שֶׁנֶּאֱמַר: ”כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶעָנָן וְגוֹ׳ וָאֶרְאֶה וָאֶפֹּל עַל פָּנַי“ (יחזקאל א:כח). לָיְיטִי עֲלַהּ בְּמַעְרְבָא, מִשּׁוּם דְּמִחֲזֵי כְּמַאן דְּסָגֵיד לְקַשְׁתָּא. אֲבָל בָּרוֹכֵי וַדַּאי מְבָרֵךְ. מַאי מְבָרֵךְ? — ”בָּרוּךְ … זוֹכֵר הַבְּרִית“. בְּמַתְנִיתָא תָּנָא, רַבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר: ”נֶאֱמָן בִּבְרִיתוֹ וְקַיָּים בְּמַאֲמָרוֹ“. אָמַר רַב פָּפָּא: הִלְכָּךְ נֵימְרִינְהוּ לְתַרְוַיְיהוּ: ”בָּרוּךְ … זוֹכֵר הַבְּרִית, וְנֶאֱמָן בִּבְרִיתוֹ וְקַיָּים בְּמַאֲמָרוֹ“. |
Berakhot 59a.12 And Rabbi Alexandri said that Rabbi Yehoshua ben Levi said: One who sees a rainbow in a cloud must fall upon his face, as it is stated: “As the appearance of the rainbow that is in the cloud… And when I saw it, I fell upon my face” (Ezekiel 1:28). In the West, [i.e., Erets Yisrael,] they would curse [this practice] because it appears as one who is prostrating to the rainbow. [As far as] blessing [is concerned,] however, [all agree that] one certainly recites a blessing. What blessing [should one recite]? Blessed… Who remembers the [Noaḥide] covenant. It was taught in a baraita that Rabbi Yishmael, son of Rabbi Yoḥanan ben Beroka, says: [Blessed…] Who is faithful to their covenant and fulfills their word. Rav Pappa said: Therefore we will say them both [combined]: Blessed… Who remembers the [Noaḥide] covenant and is faithful to their covenant and fulfills their word. |
This is the prescribed rabbinic blessing upon observing the meteorological phenomena of a rainbow, together with exceptional art inspired by early rabbinic midrash. The included illustration, “Rainbow Covenant,” is from my book, An Illumination Of Blessings (Imaginarius Editions, 2014). Relevant sourcetexts drawn from early rabbinic literature by Aharon Varady, with edits to the translations offered on Sefaria. (For the unmodified translations, compare with the resources linked to Sefaria.) The English translation of Genesis 9:8-17 was copied from the translation of Everett Fox (Schocken 1999) modified for parashat Noaḥ. –Aharon Varady
Click to embiggen.
Rainbow Blessing from An Illumination of Blessings (Ilene Lederer, Imaginarius Editions 2014, license: CC BY-SA)
Notes
| 1 | A position of communal leader under Roman or other rule. For example, as held by Rabbi Yehuda haNasi in the 2nd-3rd cent. CE. |
|---|---|
| 2 | while offering the priestly blessing |
| 3 | i.e., bringing kindness and justice to the world. I believe the midrashic parable here is suggesting that the Rainbow, as a symbol of divine justice (severe above and lenient below), is a memento to perform acts that are kind and just in positive fulfillment of the Noaḥide covenant. For a list of transgressions of this covenant, find the 7 Noaḥide laws. |
| 4 | Probably a reference to Artabanus Ⅳ of Parthia, the last ruler of the Parthian Empire from c. 213 to 224. |
| 5 | In gk., ἀτίμητος. Perhaps a pearl, although in the context of the rainbow, I imagine this to be a precious opal. |
| 6 | Rabbi Yehuda haNasi |
| 7 | at the time of the resurrection of the dead |
| 8 | the sinkhole that consumed Qoraḥ, Datan, Aviram and their followers |
| 9 | per midrash, the well of Miriam that irrigated the Camp of the Israelites |
| 10 | the abused jenny of the prophet Bilaam, who was gifted the ability to speak and advocate for herself given the dangerous circumstances that only she could perceive, and which Bilaam could not. |
“בִּרְכַּת הַקֶּשֶׁת | the Blessing upon observing a Rainbow (with art by Ilene Winn-Lederer)” is shared through the Open Siddur Project with a Creative Commons Attribution-ShareAlike 4.0 International copyleft license.
Ilene Winn-Lederer
Aharon N. Varady
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