It's more than just a colorful arc in the sky. In fact, according to Bereshit Rabbah, a classic collection of Rabbinic interpretations of the Book of Genesis, the rainbow holds profound meaning, a glimpse, perhaps, into the very nature of God.
(Genesis 9:13) states, “My rainbow I have set in the cloud, and it shall be as a sign of a covenant between Me and the earth.” But the Rabbis dig deeper. They ask: What does it really mean that God "sets" a rainbow? The Hebrew word for rainbow, kashti, sounds similar to the word for "My likeness," kishuti. Does this mean the rainbow is a representation of God? Can we even imagine what that would look like?
The text immediately questions this, asking, "Is that possible?" Can we speak of God as having a visual representation? The answer, of course, is no. Instead, the text offers a clever analogy: it's like the straw (kashin) of the grain. The straw is connected to the grain, but utterly different from it. The rainbow, similarly, reminds us of God's presence, but it's not actually a likeness of the Divine. It's a symbol, a reminder of the covenant, a promise.
And here's another fascinating idea. Remember the story of Noah and the flood? God promises never again to destroy the world with a flood. So, what happens when God is angry? Rabbi Yudan, in the name of Rabbi Yudan bar Simon, offers a powerful image: Imagine someone holding a hot metal tool, ready to strike their child in anger. Instead, they strike their servant. Similarly, when God brings clouds, intending perhaps to punish humankind, God deflects that punishment onto uninhabited areas, where it won't cause destruction. It's a powerful image of divine restraint and mercy.
The rainbow, then, is a reminder of that restraint, a symbol of the "eternal covenant between God and every living creature." The text even links the rainbow to the middot, the divine attributes. The rainbow, it says, represents the supernal attribute of justice. One might think of justice as harsh, but in this context, it's tempered by mercy and compassion.
This idea of departing and returning for a blessing is a recurring theme. The text explores it through several stories. We hear about Joshua blessing the tribes of Reuben and Gad, Solomon dismissing the people after dedicating the Temple, and Elisha and the woman with the oil. In each case, there's an initial departure, followed by a return, and a greater blessing bestowed upon the second parting. It suggests that repeated connection, continued engagement with the sacred, deepens the blessing.
One of the accompanying Torah scholars expounds that the pillar of cloud that protected the Israelites in the desert, representing divine justice, was redirected by God to strike the Egyptians instead. Here, we see the earlier parable of the father with the hot metal tool played out on a grand scale.
Finally, the text concludes with a story about Artevan sending a priceless jewel to Rabbi Yehuda HaNasi, the patriarch. Rabbi Yehuda HaNasi sends back a mezuza, the small scroll containing verses from the Torah that is affixed to doorframes in Jewish homes. Artevan is confused: "I sent you something priceless, and you sent me something worth a few coins?" Rabbi Yehuda HaNasi responds that his gift is far more valuable, because it contains the words of the Torah and protects the recipient. As (Proverbs 6:22) says, "It [the Torah] will guide you when you walk...when you lie down, it will protect you...and when you awaken, it will be your conversation."
The mezuza, then, is a constant reminder of God’s presence, a physical manifestation of the covenant represented by the rainbow. And like the rainbow, it’s a symbol that points to something far greater than itself. It's a reminder that true value isn't always measured in gold or jewels, but in the wisdom and protection offered by a connection to the Divine.
So, next time you see a rainbow, take a moment. Remember the covenant, the promise of restraint, and the enduring connection between humanity and the Divine. And maybe, just maybe, you'll catch a glimpse of something truly extraordinary.
“My rainbow I have set in the cloud, and it shall be as a sign of a covenant between Me and the earth” (Genesis 9:13). “My rainbow [kashti] I have set” – My likeness [kishuti]; something that is likened to Me.10The rainbow is a representation of God’s likeness (see Ezekiel 1:28). Is that possible?11Is it possible to speak of God as having a visual representation? It is, rather, like the straw [kashin] of the grain.12The straw is connected to the grain, but is not similar to it. The rainbow is reminiscent of God’s presence, but is not similar in any way to Him. “It will be, when I bring a cloud over the earth, and the rainbow will be seen in the cloud” (Genesis 9:14). “It will be, when I bring a cloud over the earth” – Rabbi Yudan in the name of Rabbi Yudan bar Simon: This is analogous to someone who had a hot metal tool in his hand. He was going to bring it down onto his son,13Because he had angered him. but instead brought it down upon his servant.14When God fills the sky with clouds, intending to punish mankind, He instead deflects it onto uninhabited areas, where it will not cause destruction. The context for this remark appears later in this section. “The rainbow shall be in the cloud, and I will see it, to remember the eternal covenant between God and every living creature of all flesh that is upon the earth” (Genesis (9:16). “The rainbow shall be in the cloud and I will see it, to remember the eternal covenant between God…” – this is the supernal attribute of justice, “and every living creature”…15The conclusion of this statement is found later in this section. Rabbi Yitzḥak, Rabbi Yoḥanan, and Rabbi Yudan the proselyte went to hear words of Torah from Rabbi Shimon ben Yoḥai. Some say it was about the passage concerning vows, and some say it was about the passage concerning libations. [Afterwards,] they took their leave of him, but they stayed over for another day. They said: ‘We must go take leave of him a second time.’ One of them expounded and said to the others: ‘It was already written: “Joshua blessed them and sent them off, and they went to their tents” (Joshua 22:6). Why, then, does the verse state [further]: “Also when Joshua sent them off to their tents, he blessed them”? (Joshua 22:7). The explanation is that while Israel was conquering and dividing the land, the tribes of Reuben and Gad were together with them, and spent fourteen years in this manner. They took their leave of Joshua to go back to their tents. But they stayed over there a few more days, and went back to take leave of him a second time. That is why it is stated: “Also when [Joshua] sent them off…”’ Rabbi Yudan said: ‘The tribes of Reuben and Gad were members of Joshua’s entourage, so he accompanied them to the Jordan. When they saw that his entourage had diminished,16Because all the Reubenites and Gadites were about to cross the Jordan. they accompanied him back to his house.17And there, when they finally parted ways, Joshua blessed them again. The latter blessing was greater than the former. That is what is written: “He said to them, saying: Return to your tents with much wealth, with very much livestock, with silver, with gold, with bronze, with iron, and with very many garments. Divide the spoils of your enemies with your brethren”’ (Joshua 22:8). Another one expounded: It was already written [concerning Solomon]: “On the eighth day he sent the people away, and they blessed the king” (I Kings 8:66). Why, then, is it stated [further]: “On the twenty-third day of the seventh month he sent the people away”? (II Chronicles 7:10). The explanation is that they took their leave of him, but then they stayed there several additional days, so they went back to take their leave of him a second time. That is why it is stated: “On the twenty-third day of the seventh month he sent the people away.” Rabbi Levi said: It is written: “For they engaged in the dedication of the altar for seven days, and then the festival was seven days” (II Chronicles 7:9) – and you cannot have seven days before the festival [Sukkot] that do not include a Shabbat and Yom Kippur. During those seven days the people of Israel were eating, drinking, rejoicing, and kindling lamps. Afterwards they then regretted the matter. They said: ‘Perhaps we have a sin on our hands for having desecrated Shabbat and for not fasting on Yom Kippur.’ In order to reassure them that the Holy One blessed be He approved of their actions, a Divine Voice emerged and said to them: ‘All of you are among the participants in the World to Come.’18And this was the second blessing mentioned in the verse. And the latter blessing was greater than the former, as it is stated: “And they went to their tents joyful and good-hearted” (I Kings 8:66). Rabbi Yitzḥak said: “Joyful” – that they found their wives ritually pure; “and good-hearted” – that they [their wives] became pregnant with males. Rabbi Levi said: [The joy was because] a Divine Voice emerged and said to them: ‘All of you are among the participants in the World to Come.’ Another one of them expounded: It was already written [regarding Elisha]: “She departed from him” (II Kings 4:5). Why, then, does the verse state [afterwards]: “She came and told the man of God”? (II Kings 4:7).19She had already spoken to Elisha and left him. Why did she return to him, and what did she tell him? The explanation is that: “the oil had stopped [vayaamod]”20Vayaamod literally means “it stood.” It is usually understood here to mean that it stood still, ceasing to flow. (II Kings 4:6) – [what happened was] that the price of oil had [miraculously] risen21And it was in this sense that the oil had “stood.” and she came to ask whether she should sell it or not sell it.22She wanted to know if the miraculous price rise would continue. The latter blessing was greater than the former. “You and your sons will live on the remainder” (II Kings 4:7) – until the dead will come to life.23When he said “will live” he meant that it would suffice until the time when all men will return to life. When he [Rabbi Shimon ben Yoḥai] saw that they were men of refinement, he sent a pair of Torah scholars to accompany them, to find out what they would expound on the way. One of them expounded: It was already written: “The angel of God that was going before the camp of Israel traveled and went behind them” (Exodus 14:19). Why, then, does the verse state [further]: “And the pillar of cloud traveled from before them and stood behind them”? (Exodus 14:19). The explanation is that the same attribute of strict justice that had been extended against Israel,24Represented by the pillar of cloud. the Holy One blessed be He redirected it against the Egyptians.25It is here that the parable of the father with the hot metal tool applies. Another expounded: It is written: “The rainbow shall be in the cloud, and I will see it, to remember the eternal covenant between God and every living creature…” – “between God” – this is the supernal attribute of strict justice; “and every living creature” – this is the attribute of justice below. The supernal attribute of justice is severe; the attribute of justice below is lenient. One of them expounded: One verse says: “All objects cannot equal it [Torah wisdom]” (Proverbs 8:11), and one verse says: “All of your objects cannot equal it” (Proverbs 3:15). “[All] objects” – these are mitzvot and good deeds. “Your objects” – these are precious stones and pearls. Rabbi Aḥa in the name of Rabbi Tanḥum bar Rabbi Ḥiyya: [God said:] ‘My objects and your objects cannot equal it; “Rather, let the one who glories, glory in this: perceiving and knowing Me, for I am the Lord who performs kindness, justice…”’ (Jeremiah 9:23). Artevan sent a priceless jewel to our Rabbi.26Rabbi Yehuda HaNasi, the patriarch. He said to him: ‘Send me a valuable object that is as valuable as this.’ He sent him a mezuza. He 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.’27A small coin. He said to him: ‘My objects and your objects cannot equal it.28The Torah is more valuable than jewels, and a mezuza has words of Torah written on its parchment. 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 [the Torah] 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 [resurrection].’
