DVAR TORAH Twice in the Torah we encounter a covenant between G-d and mankind that is described as an "ot brit" - a "sign of covenant." The first instance was in this week's parasha, the covenant of the rainbow - the promise that G-d made to Noach and all humanity that He would never again destroy the world. While the second instance is found in next week's parasha - the covenant of the brit milah, through which G-d established a unique relationship with Avraham and all of his future offspring.
Rav Yitzchak Hutner noted that while both of these covenants are described in a similar manner, each was also very different than the other. For the covenant of the rainbow was a sign offered by G-d within the laws of nature, while the covenant of the brit milah alters nature.
Why the difference?
Said Rav Hutner, because each covenant promised a very different thing. The first, the covenant of the rainbow, operated within nature because it was G-d's way of promising us that nature would continue, that never again would the world be destroyed through a flood. On the other hand, the covenant of the brit milah was a promise to Avraham that he would be different than all other people - that he would alter the natural direction of mankind and accept the yoke of heaven.
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HALACHA OF THE WEEK: The Bracha Upon Seeing a Rainbow In this week’s parasha of Noach, G-d designated the rainbow as a symbol that He would never again destroy the earth. It is for this reason that when we see a rainbow a bracha is recited - “Baruch ata... zocher habrit v’ne’eman b’vrito v’kayam b’maamaro” - thanking G-d for remembering and being faithful to that covenant.
But why does G-d need a reminder? Rabbeinu Yehudah ibn Yakar [Peirush HaTefillot Amok 2, page 58] suggested that a rainbow is not G-d’s reminder ours! For despite the evil which exists in the world - evil that may even deserve a punishment as severe as the flood - G-d reminds us via the rainbow that He will not do so. [Ketubot 77b; Sforno Genesis 9:13 and 16; Mishna Berura 229:1]. Based on this idea, Rabbi Avraham Danzig, in his halachic work, Chayei Adam cites an opinion that a person should not tell another when a rainbow is sighted - because that rainbow is actually proof of the evil that exists in this world [Chayei Adam Brachot 63:4]. However, others [Yalkut Yosef Orech Chaim 229:1 and V’zot HaBracha 17] maintain that it is permissible to let others know - so that they can also make the bracha - since this blessing is an acknowledgment of G-d’s chesed and we should rejoice with others in that kindness.
But, the Talmud [Chagiga 16a] does rule that a person should not gaze excessively at a rainbow. The reason for this is that the prophet Yechezkel [1:28] described the rainbow as similar as the awesome appearance of G-d. As a result, the Vilna Gaon [Orech Chaim 229] ruled that while one must see the rainbow in order to recite the blessing; it is prohibited to simply stare at it or examining it closely.
How often can one recite this blessing? According to Shaarei Teshuvah [Orech Chaim 229] the bracha on the rainbow may be recited as many times in thirty days as one sees a rainbow. Because each rainbow is new and therefore deserving of a blessing. This ruling is accepted by Mishnah Berura [229 note 4], however, in the Biur Halacha he does adds that it is unclear whether one must see the entire rainbow (in the shape of a bow) in order to make the bracha, or whether seeing just part of it suffices.
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MAZAL TOV * to Israel and Esther Porush on the upcoming marriage of their granddaughter, Shoshana Porush, daughter of Benjie and Sara Porush, to Tzvi Hyman (New York.)
* to Amiel and Channah Naiman on the birth of a granddaughter. The proud parents are Yossi and Jessica Naiman. Special Mazal Tov to great-grandmother Mrs. Naomi Naiman.
* to Rabbi Yechiel and Davina Bresler on the birth of a son.
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