{"id":25111,"date":"2026-10-11T11:51:56","date_gmt":"2026-10-11T10:51:56","guid":{"rendered":"https:\/\/sukkatshalom-bneinoach.com\/?p=25111"},"modified":"2026-10-11T11:51:56","modified_gmt":"2026-10-11T10:51:56","slug":"what-does-the-rainbow-really-mean","status":"publish","type":"post","link":"https:\/\/sukkatshalom-bneinoach.com\/it\/what-does-the-rainbow-really-mean\/","title":{"rendered":"WHAT DOES THE RAINBOW REALLY MEAN?"},"content":{"rendered":"\n<p class=\"has-text-align-right wp-block-paragraph\"><strong>\u05d1\u05e1&#8221;\u05d3<\/strong><\/p>\n\n\n\n<figure class=\"wp-block-embed is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<iframe loading=\"lazy\" title=\"THE RAINBOW AND NOAHIDES\" width=\"500\" height=\"281\" src=\"https:\/\/www.youtube.com\/embed\/FhcjN42KvqI?feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe>\n<\/div><\/figure>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>What Does the Rainbow Really Mean? A Chassidic Perspective<\/strong><\/h2>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>A Necessary Disclaimer<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Before diving into the real subject of this class, it&#8217;s worth addressing something that comes up again and again: the popular idea that the rainbow is a symbol of the Seven Noahide Laws, the universal commandments given to all of humanity through Noah.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Many well-meaning rabbis and teachers have made this connection \u2014 seven colors, seven laws, a neat and tidy parallel. But after extensive searching, and after consulting rabbis far more knowledgeable than myself, I have not found a single source \u2014 not in a Chassidic discourse, not in the words of the Rebbe, not in any early Kabbalistic text like the Zohar \u2014 that actually makes this link. Nobody I asked could point to where the idea originated.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">There <em>is<\/em> a real connection between colors and the Kabbalistic concept of the <em>sefirot<\/em> (the Divine emanations), which we&#8217;ll touch on later. But that connection has nothing to do with the Seven Universal Laws. As far as I can tell, someone simply noticed that &#8220;seven&#8221; appears in both places and built a connection that isn&#8217;t actually there in the sources. People are welcome to enjoy that idea if it inspires them \u2014 but in my view, it simply doesn&#8217;t exist in the tradition.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">So let&#8217;s set that aside and look at what the rainbow <em>actually<\/em> represents in Jewish thought.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>The Story Behind the Sign<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The context is well known: after the Flood, G-d made a covenant with Noah and, by extension, with every human being on earth \u2014 since all of humanity descends from him. G-d promised never again to destroy the entire world with a flood (which, notably, doesn&#8217;t rule out localized disasters like a tsunami \u2014 only a global, universal flood).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It&#8217;s important to understand what kind of promise this was. It wasn&#8217;t a conditional agreement \u2014 &#8220;you keep the laws, and I won&#8217;t flood the world.&#8221; If it were conditional, humanity would have long since broken the deal, since the majority of people throughout history have not kept these laws. Yet the world hasn&#8217;t been destroyed. Why? Because this was an unconditional, eternal commitment on G-d&#8217;s part, not a two-way contract. (On the point that the Noahide laws themselves are rooted in oral tradition rather than derived outright from the verses, see Rambam, <em>Mishneh Torah<\/em>, Hilchot Melachim, end of ch. 8\u2013ch. 9.)<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>As a sign of this covenant, G-d gave humanity the rainbow.<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Was the Rainbow New, or Did It Always Exist?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This raises an interesting question our sages debated: if the rainbow was given as a new sign after the Flood, does that mean it didn&#8217;t exist before? There are several opinions, but let&#8217;s look at three.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Nachmanides (Ramban, Rabbi Moshe ben Nachman, Spain, 1194\u20131270), in his commentary on Genesis 9:12, points out that the Torah&#8217;s language \u2014 &#8220;this is the sign that I have set&#8221; \u2014 could imply that the rainbow was newly created. However, Ramban explains that this is simply the natural result of sunlight interacting with moisture in the air (he attributes this scientific understanding to the Greeks, though of course he didn&#8217;t have the modern concept of light refracting through a prism). Since it&#8217;s a natural phenomenon, it must have existed since creation. <\/p>\n\n\n\n<p class=\"wp-block-paragraph\">According to Ramban, G-d didn&#8217;t invent the rainbow after the Flood \u2014 He simply designated an already-existing natural phenomenon as the sign of His covenant.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Kli Yakar (Rabbi Shlomo Ephraim Luntschitz, Prague, c. 1550\u20131619), in his commentary on Genesis, draws heavily on the earlier view of Rabbi Yitzchak Abarbanel (Spanish statesman and biblical commentator, 1437\u20131508, who chose exile with his fellow Jews at the 1492 expulsion rather than accept the crown&#8217;s offer to remain behind). Abarbanel, as cited by the Kli Yakar, explains that before the Flood, the atmosphere was so thick with vapor rising from the earth that sunlight simply couldn&#8217;t refract properly \u2014 the rainbow effect was physically impossible, like a prism that doesn&#8217;t work because it&#8217;s coated in fog. After the Flood, G-d purified and thinned the atmosphere, and only then did the conditions exist for a rainbow to actually appear.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Another view is worth noting for contrast: the Ibn Ezra (Rabbi Avraham ibn Ezra, 1089\u20131167), on this same verse, takes the opposite position \u2014 that the rainbow genuinely was a new feature of creation introduced after the Flood, not a pre-existing phenomenon newly designated.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Ramban and the Kli Yakar\/Abarbanel line, despite their differences, agree on the key point: the rainbow wasn&#8217;t a brand-new invention. It was always latent in creation \u2014 it simply wasn&#8217;t visible or functional until conditions changed.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>Two Kinds of Clouds<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">This brings us to a Chassidic <em>maamar<\/em> (discourse) from 1983 \u2014 building on earlier discourses in the same vein \u2014 that unpacks the deeper meaning behind all of this. The teaching begins by identifying two fundamentally different types of clouds \u2014 not meteorologically, but spiritually.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The first kind is a &#8220;good&#8221; cloud \u2014 concealment that exists <em>in order to enable revelation<\/em>. Think of a teacher trying to convey an advanced idea to a student who isn&#8217;t ready for it in its raw form. The teacher has to &#8220;cloud&#8221; the concept \u2014 wrap it in examples, simplify it, bring it down to the student&#8217;s level \u2014 precisely so the student <em>can<\/em> understand it. (Tradition credits King Solomon with the ability to generate three thousand examples for a single concept, just to make sure the idea landed \u2014 see I Kings 5:12 on the scope of his wisdom.) Without that cloud, the idea would remain totally inaccessible. In the same way, when Moses entered the cloud on Mount Sinai to receive a lofty revelation (Exodus 24:18, at the close of Parshat Mishpatim), that cloud wasn&#8217;t blocking the light \u2014 it was making the light safe and possible to receive, the way protective glasses let you view a solar eclipse without being blinded by it.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The second kind is a &#8220;bad&#8221; cloud \u2014 concealment for its own sake, concealment that blocks rather than enables. Our sages use exactly this image for sin: transgressions are compared to clouds that hide the presence of G-d, as in Isaiah 44:22 \u2014 &#8220;I have wiped away your transgressions like a cloud&#8221; \u2014 a verse discussed at length in the Chassidic literature on repentance (notably in the <em>Iggeret HaTeshuvah<\/em> section of the Tanya). This isn&#8217;t a cloud that reveals something afterward \u2014 it&#8217;s just darkness.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The physical world mirrors the spiritual one. Before the Flood, the world was spiritually unrefined, and so its clouds \u2014 literal and figurative \u2014 were the &#8220;bad&#8221; kind: thick, opaque, and concealing. Sunlight still passed through them technically, and the physics of refraction still worked, but no rainbow could be seen. After the Flood, the world underwent a process of refinement, and the clouds became &#8220;good&#8221; clouds \u2014 lighter, more transparent, capable of revealing rather than hiding. That refinement is why the rainbow became visible.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This also reframes what the Flood itself was about. It wasn&#8217;t punishment for its own sake \u2014 that would be pointless. A parent doesn&#8217;t punish a child just to punish them; correction only makes sense when it leads somewhere, when the person comes out better and changed. The Flood was a process of <em>purification<\/em>, not retribution \u2014 which is echoed in the fact that it rained for exactly forty days, corresponding to the halachic measurement of a <em>mikveh<\/em> (ritual bath) used for spiritual purification.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>The Rainbow as a Symbol of Teshuvah<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">So what does all of this \u2014 the water cycle, the clouds, the rainbow \u2014 actually represent for us?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The discourse explains that the entire system alludes to <em>teshuvah<\/em> \u2014 here translated specifically as repentance rather than &#8220;return,&#8221; since the generation of the Flood weren&#8217;t righteous people needing to reconnect on a deeper level; they were people who had done wrong and needed to correct course. (Interestingly, even the righteous can always do teshuvah in the sense of return \u2014 the Zohar states that in the era of Moshiach, even the perfectly righteous [<em>tzaddikim<\/em>] will be brought to do teshuvah, understood not as correcting sin but as reaching a deeper connection with G-d, precisely because G-d is infinite and there&#8217;s always room to grow closer.)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The key detail is <em>where the process starts<\/em>. Clouds, in Torah thought, always begin from below: vapor rises from the earth, forms clouds, and eventually falls as rain \u2014 a cycle that flows upward first, then downward. This mirrors the essential nature of repentance: it has to originate from <em>us<\/em>. Yes, G-d sustains our very existence and gives us the strength to act at all \u2014 but once that life is given, the initiative to reconnect has to come from our own effort. G-d doesn&#8217;t awaken us to repentance from above; we have to move first, from below.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">And when we do that inner work, something remarkable happens: the &#8220;bad&#8221; clouds \u2014 the concealment created by our own mistakes \u2014 are transformed into &#8220;good&#8221; clouds, clouds that reveal rather than hide. Repentance doesn&#8217;t just erase a wrongdoing; it converts the very obstruction it created into a vehicle for greater closeness with G-d.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>Three Colors, Not Seven<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Here&#8217;s where the popular seven-color rainbow myth breaks down for good. According to Torah sources, the rainbow reflects only three colors \u2014 white, red, and green (the modern idea of seven colors comes from Newton and modern optics, not from Torah tradition).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">These three colors correspond to three inner dispositions or modes of relating: chesed (kindness), gevurah (severity or judgment), and tiferet, commonly translated as &#8220;mercy&#8221; but more precisely meaning beauty.(Zohar, Part 1, 18b)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">To illustrate the difference between the first two, imagine a father who promises his son $100 if he scores an 8 out of 10 or higher on an exam. The son studies hard \u2014 really makes the effort \u2014 and comes home with a 7.9.<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Pure kindness would be the father handing over the $100 without even looking at the grade. It sounds generous, but it&#8217;s actually harmful: it teaches the child that effort and results don&#8217;t matter, because the reward comes regardless.<\/li>\n\n\n\n<li>Pure judgment (severity) would be the father seeing the 7.9, noting that the deal was an 8, and refusing to pay \u2014 full stop, no exceptions, no acknowledgment of the effort involved. Technically fair, but needlessly harsh.<\/li>\n\n\n\n<li>Mercy sits between them: the father acknowledges plainly that the deal wasn&#8217;t technically met \u2014 7.9 isn&#8217;t 8 \u2014 but chooses to give the reward anyway, in recognition of the real effort behind the number. Unlike kindness, mercy doesn&#8217;t pretend the standard wasn&#8217;t missed; it consciously chooses compassion despite that gap.<\/li>\n<\/ul>\n\n\n\n<p class=\"wp-block-paragraph\">Tiferet (beauty), importantly, is not simply &#8220;chesed plus gevurah mixed together&#8221; \u2014 it&#8217;s often described that way, but that&#8217;s not quite accurate. Beauty is its own quality: it&#8217;s <em>how<\/em> something is done, not just <em>what<\/em> is done. Two people can reach the identical outcome, but one does it in a way that shines and the other doesn&#8217;t \u2014 like two pieces of furniture that are functionally identical, except one has been polished to a beautiful finish and the other hasn&#8217;t. (And even here there&#8217;s a balance: polish too much, and instead of shining, you destroy the piece entirely.)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">These three qualities \u2014 kindness, judgment, and beauty \u2014 are also the three &#8220;colors&#8221; of our own teshuvah. Sometimes we&#8217;ve been too indulgent with ourselves or others; sometimes too harsh; sometimes we&#8217;ve failed to bring the beauty and balance a situation called for. Genuine repentance means examining ourselves along all three dimensions.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>Our Work, Not G-d&#8217;s<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">This is also where the Chassidic reading diverges meaningfully from Abarbanel&#8217;s explanation. For Abarbanel, the shift after the Flood was entirely G-d&#8217;s doing \u2014 He simply purified the atmosphere; Noah himself didn&#8217;t need to change, since he was already righteous before and after.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Chassidic teaching adds a crucial dimension: it is our repentance that transforms the clouds. The shift from concealment to revelation isn&#8217;t automatic or unilateral \u2014 it&#8217;s something we generate through our own inner work. And this, ultimately, is tied to the coming of Moshiach. Our sages teach that the moment the Jewish people fully return to G-d, redemption follows immediately.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This reframes what &#8220;exile&#8221; really means. Exile isn&#8217;t a matter of geography \u2014 a person standing in prayer at the Western Wall can still be in a state of spiritual exile, because exile is fundamentally about concealment, about not perceiving godliness clearly, regardless of physical location. And redemption, correspondingly, isn&#8217;t a change of address \u2014 it&#8217;s a change of perception, brought about through our own return.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>The Takeaway<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The rainbow, in this reading, isn&#8217;t a static badge assigned to a set of universal laws. It&#8217;s a living symbol of a process: concealment that can be transformed into revelation, purely through our own initiative. The three colors \u2014 kindness, judgment, and beauty \u2014 are an invitation to examine how we show up in the world, and the whole picture, from the water cycle to the colors in the sky, points to one idea: the light was always there. Our task is simply to clear the clouds.<\/p>\n\n\n\n<div style=\"height:100px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Rabbi Tuvia Serber<\/strong><br><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Sources Referenced in This Class<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Genesis (Bereishit) 9:8\u201317 \u2014 the covenant with Noah and the giving of the rainbow as its sign; the phrase &#8220;this is the sign of the covenant&#8221; (v. 12) anchors the discussion of whether the rainbow was new or pre-existing.<\/li>\n\n\n\n<li>Rambam (Maimonides), <em>Mishneh Torah<\/em>, Hilchot Melachim, end of ch. 8 through ch. 9 \u2014 on the Seven Noahide Laws being received as oral tradition rather than derived solely from the Genesis text.<\/li>\n\n\n\n<li>Ramban (Nachmanides) on Genesis 9:12 \u2014 the view that the rainbow is a natural phenomenon (sunlight on moist air) that existed since creation and was simply designated as a covenantal sign.<\/li>\n\n\n\n<li>Kli Yakar (R. Shlomo Ephraim Luntschitz) on Genesis, citing Abarbanel \u2014 the view that the rainbow existed in potential before the Flood but could not appear due to a denser atmosphere, which G-d later purified.<\/li>\n\n\n\n<li>Ibn Ezra on Genesis 9:12 \u2014 the contrasting view that the rainbow was a genuinely new feature of creation introduced after the Flood.<\/li>\n\n\n\n<li>I Kings (Melachim I) 5:12 \u2014 on the scope of King Solomon&#8217;s wisdom, invoked as an analogy for the &#8220;good cloud&#8221; of a teacher&#8217;s simplifying examples.<\/li>\n\n\n\n<li>Exodus (Shemot) 24:18, end of Parshat Mishpatim \u2014 Moses entering the cloud atop Mount Sinai.<\/li>\n\n\n\n<li>Isaiah (Yeshayahu) 44:22 \u2014 &#8220;I have wiped away your transgressions like a cloud,&#8221; the verse underlying the image of sin as a concealing cloud.<\/li>\n\n\n\n<li>Tanya, Iggeret HaTeshuvah \u2014 the extended Chassidic discussion of repentance referenced in connection with the cloud\/sin imagery.<\/li>\n\n\n\n<li>Zohar \u2014 the teaching that in the Messianic era even the righteous (<em>tzaddikim<\/em>) will be brought to a deeper level of teshuvah\/return.<\/li>\n\n\n\n<li>Rambam, <em>Mishneh Torah<\/em>, Hilchot Teshuvah \u2014 the principle that immediate, sincere repentance by the Jewish people brings immediate redemption.<\/li>\n\n\n\n<li>A 1983 Chassidic <em>maamar<\/em> (discourse, building on earlier related discourses) \u2014 the primary source for the &#8220;two types of clouds&#8221; framework, the link between the rainbow and teshuvah, and the three colors corresponding to chesed, gevurah, and tiferet.\u00a0<\/li>\n<\/ul>\n\n\n\n<p class=\"wp-block-paragraph\"><em>A general note on sourcing: several references above were given in the original class without full citations (exact chapter\/page numbers for Ramban and Kli Yakar, the specific maamar, etc.). The citations here reflect the standard locations for these discussions and are offered as a starting point \u2014 it&#8217;s worth double-checking exact chapter and page numbers against the printed sources before publishing.<\/em><\/p>\n\n\n\n<div style=\"height:100px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><br>\u00a9 Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further.<br><br>Our blogs may contain text\/quotes\/references\/links that include copyright material of <a href=\"https:\/\/mechon-mamre.org\/index.htm\" target=\"_blank\" rel=\"noreferrer noopener\">Mechon-Mamre.org<\/a>, <a href=\"https:\/\/aish.com\/\" target=\"_blank\" rel=\"noreferrer noopener\">Aish.com<\/a>, <a href=\"https:\/\/www.sefaria.org\/texts\" target=\"_blank\" rel=\"noreferrer noopener\">Sefaria.org<\/a>, <a href=\"https:\/\/www.chabad.org\/\" target=\"_blank\" rel=\"noreferrer noopener\">Chabad.org<\/a>, and\/or <a href=\"https:\/\/asknoah.org\/\" target=\"_blank\" rel=\"noreferrer noopener\">AskNoah.org<\/a>, which we use in accordance with their policies.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n","protected":false},"excerpt":{"rendered":"<p>\u05d1\u05e1&#8221;\u05d3 What Does the Rainbow Really Mean? A Chassidic Perspective A Necessary Disclaimer Before diving into the real subject of this class, it&#8217;s worth addressing something that comes up again and again: the popular idea that the rainbow is a symbol of the Seven Noahide Laws, the universal commandments given to all of humanity through [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":25112,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":"[]"},"categories":[7,14],"tags":[],"class_list":["post-25111","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-chasssidic-discourses","category-noahide-articles"],"acf":[],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.5 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>WHAT DOES THE RAINBOW REALLY MEAN? - Sukkat Shalom B&#039;nei Noach<\/title>\n<meta name=\"description\" content=\"The discourse explains that the entire system alludes to teshuvah.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/sukkatshalom-bneinoach.com\/it\/what-does-the-rainbow-really-mean\/\" \/>\n<meta property=\"og:locale\" content=\"it_IT\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"WHAT DOES THE RAINBOW REALLY MEAN? 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