Barech Aleinu and Bracha upon Seeing a Rainbow: Difference between pages

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==When to say it==
[[File:Rainbow.jpg|200px|right]]
Upon seeing a rainbow, one should make the special bracha that the rabbis formulated for this special occasion. The text of the bracha on upon seeing a rainbow is: ברוך אתה ה' אלוקינו מלך העולם זוכר הברית, (ו)נאמן בבריתו, וקיים במאמרו. The transliterated text is: Baruch Atta Hashem Elokenu Melech HaOlam Zocher HaBrit, (Ve)Neeman Bivrito, VeKayam BeMaamaro.<ref>Gemara Brachot 59a, Shulchan Aruch O.C. 229:1, Mishna Brurah 229:3 writes that the Tur and Rambam (Brachot 10:16) add a vav before Neeman. Vezot HaBracha (pg 156) codifies the text of the Mishna Brurah with a vav before Neeman. Halacha Brurah 229:1 and Aruch HaShulchan 229:1 follow the text of shulchan aruch. The Kitzur Shulchan Aruch 60:4 includes the vav. Although the Bet Yosef 229:1 adds that "everyone" agrees that there is no conclusion to this bracha (unlike longer [[brachot]] which have a concluding bracha), the Elya Rabbah (Orach Chaim 229:1) notes that he must only be referring to the authorities that he cited earlier in that section, since other rishonim did have a concluding blessing here. The Rambam (Brachot 10:1-16) appears to include this bracha as a bracha of praise to Hashem.</ref>


#During the winter one must say VeTen Tal UMatar Lebracha in Birkat HaShanim (Brachenu / [[Barech]] Aleinu). For this halacha the beginning of the winter is considered in [[Israel]] from the seventh of Cheshvan <ref>Sh"t Yechave Daat 1:73, Tur and Shulchan Aruch 117:1. The logic is based on a Mishna in Masechet Taanit 10a which says that since people were coming to Yerushalayim for Aliya Laregel, we wanted to give two weeks after Sukkot for them to return home before praying for rain so that they don't get rained on during their travels.  </ref> and in the diaspora from the night of December 4th (and December 5th the year '''before''' a civil leap year, such as Tuesday December 5th 2023). The end of the winter is [[Mincha]] of Erev [[Pesach]] and after that we stop saying VeTen Tal UMatar Lebracha in Birkat HaShanim. <ref>S”A 117:1, Artscroll Siddur (Nachlat Shimon p.104) writes that we begin to say VeTen Tal on the night of December 4th except if that year precedes a leap year. Halacha Brurah 117:5 writes that in a leap year (on a Hebrew calendar, December and February would be in the same year) we begin saying VeTen Tal on the night of December 5th.
#One can make this bracha one time for every rainfall and not again until the rainbow has cleared up completely and then it rains again.<ref>Mishna Brurah 229:2 writes that even within 30 days one can make the Bracha again upon seeing another rainbow similar to the laws of seeing lightning and hearing thunder where the original sight has ended. BeYitzchak Yikra 229:2 Rav Nevinsal writes that the number 30 used by the Mishna Brurah wasn’t specific since it’s possible to make the Bracha more than once in a day. [See Vezot HaBracha (pg 156, chapter 17) who quotes Mishna Brurah as saying that one can make another Bracha as long as one removed one’s mind from the rainbow. However, the language of Mishna Brurah implies that the rainbow must clear up before one can make another Bracha.]</ref>
 
#Some say that one must see the entire rainbow in order to make the bracha.<ref>Beiur Halacha 229:1 s.v. HaRoeh writes that it’s unclear whether one can make the Bracha for seeing a part of the rainbow or only if one saw the entire semicircle crescent. Teshuvot Vehanhagot 3:76 concludes that therefore, one may not make the blessing on anything less than a full semicircle rainbow. Vezot HaBracha (pg 156, chapter 17) writes that Rav Elyashiv rules that if one saw the entire semicircle one can make the Bracha even if it’s missing a piece.</ref> Others, however, hold that there is what to rely on if one makes the bracha upon seeing a part of the rainbow.<ref>Chazon Ovadia ([[Brachot]] p. 473), Halacha Brurah 229:2, Birkat Hashem (v. 4, 4:35)</ref>
*Briefly, the winter Equinox (formally, [http://en.wikipedia.org/wiki/Equinox Southward Equinox]) is on September 23rd, however, due to the discrepancy between the Julian calendar and Shmuel's calendar, the equinox is assumed to be on September 21st. For an explanation of this point, see [http://www.judaicseminar.org/halakhot/talumatar.pdf?vm=r&s=1 an article by Rabbi Shamah].
#One should not stare at the rainbow, rather one should look at it briefly and then make the bracha.<ref>Shulchan Aruch 229:1, Mishna Brurah 229:5, Aruch HaShulchan 229:2</ref>
*Shulchan Aruch 117:1 writes that outside [[Israel]] we begin saying VeTen Tal on the night of the 60th day from the equinox. To account for the difference between the Julian calendar and our commonly used civil calendar (Gregorian calendar), we have to review a bit of history. In 1582 the Gregorian calendar was pushed forward 10 days and skips one day every century on the century, except for years divisible by 400. That is, in 1600, the Gregorian calendar was 10 days ahead of the Julian calendar. By 1700, the Gregorian calendar was 11 days ahead. Continuing in this way, we see that by 2000 the Gregorian calendar was 13 days ahead of the Julian calendar. Since 2000 is divisible by 400 there was no leap year and the Gregorian calendar remains 13 days ahead of the Julian calendar until 2100. For more information about this calculation see the Wikipedia page on [http://en.wikipedia.org/wiki/Gregorian_calendar#Difference_between_Gregorian_and_Julian_calendar_dates Gregorian calendar].
#One should not tell one’s friend about the rainbow even if one does it in order that one’s friend is able to make the bracha, as it’s similar to spreading bad news.<ref>[https://he.wikisource.org/wiki/משנה_ברורה_על_אורח_חיים_רכט Mishnah Berurah 229:1], Citing Chayei Adam 63:4.</ref> Similarly, one shouldn’t make the bracha loudly so that one’s friend hears it and recognizes the rainbow.<ref>Rav Nebenzahl in BeYitzchak Yikarei 229:1, although Rav Zilberstein  ([http://hebrewbooks.org/pdfpager.aspx?req=49710&st=&pgnum=363 Chashukei Chemed to Berachot 59a]) permits hinting to others by asking them what the words of the beracha are.</ref> However, others assume that since it is a mitzvah to recite this bracha one should tell others about the rainbow.<ref>Rabbi Mansour on [http://www.dailyhalacha.com/displayRead.asp?readID=266 Dailyhalacha.com], Brit Kehunah Ma'arechet Kuf, Ot Gimmel, Rabbi Ovadiah Yosef (cited in Yalkut Yosef Orach Chaim 229 footnote 1) and Rabbi Eliezer Melamed ([https://ph.yhb.org.il/10-15-10/ Peninei Halacha Berachot 15:10]).</ref>
*Counting 60 days from September 21st results in November 21st. Counting 13 from then to account for the difference between the Julian and Gregorian calendar, we arrive at the night of December 4th. See [http://www.lookstein.org/articles/veten_tal.htm?vm=r&s=1 this shiur by Rabbi Sokolow] for more sources on this topic.
#Even if one sees the rainbow through glass one may recite the bracha.<ref>Halacha Brurah 229:3. He also writes that in the rare event that one sees a rainbow at night he should recite the bracha.</ref>
</ref>
#Some say that if an individual is told that there is a rainbow visible during [https://www.halachipedia.com/Chazarat%20HaShatz chazarat hashatz] (after the bracha of hakel hakadosh), they should leave and make the bracha.<ref>[https://www.sefaria.org/Sefer_Chasidim.807.1?lang=bi&with=all&lang2=en Sefer Chassidim 807]., codified by Elya Rabbah Orach Chaim 229:1.</ref> Others write that this is certainly not required.<ref>Piskei Teshuvot Orach Chaim 229:3.</ref>
 
#Some opinions hold that the bracha should not be made with Hashem's name.<ref>Bach ([https://he.wikisource.org/wiki/טור_אורח_חיים_רכט#בית_חדש_(ב&#x22;ח) Orach Chaim 229:1]) cites the Ra'avad as having this opinion, but notes that it has been rejected from halacha. Ben Ish Chai ([https://he.wikisource.org/wiki/בא&#x22;ח_שנה_ראשונה_עקב#יז Ekev, 17]) cites Rabbi Yonatan Eybeschutz as explaining that there are two types of rainbows. Although the Ben Ish Chai concedes that if one were to apply Rabbi Eybeschutz's opinion, it would be better to say the bracha without mentioning G-d's name (and kingship), he staunchly defends the general custom to say G-d's name. In his conclusion, he notes that if one wants to be stringent and only concentrate on the name, but not mention it outright, "they should not be rejected." Rav Mordechai Eliyahu (Kol Eliyahu Siddur p. 898) writes that the bracha has shem umalchut but some don't say it. However, Rav Ovadia (Mshiurei Maran Harishon Letzion v. 3 p. 52) holds that the bracha is said with Hashem's name.</ref>
==During the summer==
 
#During the summer one should not add in the request for rain ([[Ten Tal UMatar LeBracha]]) and if one did then one must repeat [[Shmoneh Esrei]].<ref>Shulchan Aruch 117:3 </ref>
#Outside [[Israel]] one isn't supposed to begin requesting rain until December 4th but if one did add it between the 7th of Chesvan and December 4th one should repeat [[Shmoneh Esrei]] with a stipulation that it should be a voluntary [[prayer]].<ref>Mishna Brurah 117:13 </ref>
 
==If one made a mistake during the winter==
 
#If one forgot to say VeTen Tal UMatar in [[Barech]] Alenu,
 
*if one remembers before saying Baruch Atta Hashem at the end of the bracha, one should go back to the VeTen Tal Umatar and continue from there.<ref>Mishna brurah 117:15 </ref>
*if one remembers after saying Hashem's name in [[Barech]] Alenu, one should conclude with Lamdeni Chukecha and start the bracha again.<ref>Piskei Teshuvot 117:4 </ref>
*if one remembers after saying the bracha of Mevarech HaShanim, one shouldn't say VeTen Tal UMatar Libracha right there unless one is likely to forget to say it in Shama Kolenu in which case one should say it right after Mevarech HaShanim.<ref>Mishna Brurah 117:15 rules that it's better not to say Veten Tal right after Mevarech HaShanim since one can still say it in Shema Kolenu. However, Sh"t Or Letzion 2:7:32 writes that if one is likely to forget to say in Shema Kolenu, one should say Veten Tal right after Mevarech HaShanim. Orach Neeman 117:11, Sh"t Teshuvot VeHanhangot 2:58, and Piskei Teshuvot 117:6 agree.
 
*S”A 117:1 writes that during the winter we pray for rain by inserting the words “VeTen Tal UMatar Livracha” in Birkat HaShanim. If one forgot to say “VeTen Tal UMatar Livracha” and remembers after concluding the bracha of Mivarech HaShanim before beginning the next bracha, the Ravyah (cited by Rosh Tanit 1:1) writes that one should insert the words “VeTen Tal UMatar Levracha” right there. He reasons that this is similar to inserting the bracha of Mekadesh HaShabbat in [[Birkat HaMazon]] if one forgot Retseh and remembers right after Boneh Yerushalayim. In both cases, one makes up for a missed insertion immediately after the bracha in which it should have been said. On the other hand, the Rabbenu Yonah (cited by the Rosh [[Brachot]] 4:17) infers from the gemara that immediately upon finishing a bracha without the correct insertion one must return to the beginning of the mistaken bracha.
*The Tur and Shulchan Aruch 114:6 and a number of achronim (Bach s.v. Katav HaAvi Ezri, Magen Avraham 114:8) hold like the Ravyah. The Beiur Halacha 114 s.v. Bli Chatimah, however, finds difficulty with the Ravyah and cites some rishonim and achronim who hold like the Rabbenu Yonah. These rishonim and achronim include the Rabbenu Yehuda HaChasid, Hagahot HaSmak, Maharshal (cited by Bach), Gra, and Kitzur Shulchan Aruch. In our case, the Beiur Halacha rules that one should avoid this question altogether by waiting until Shomea [[Tefillah]] to insert “VeTen Tal UMatar Levracha”. The Or Letzion 2:7:32 mitigates this by saying that if one is afraid of forgetting to insert it in Shomea [[Tefillah]] one may insert those words before starting the next bracha. The Yalkut Yosef 117:6, however, simply rules in accordance with Shulchan Aruch that one should insert "VeTen Tal UMatar Livracha" before beginning the next bracha.</ref>
*if one remembers during Shema Kolenu, one should say it before the words Ki Atta Shomea <ref>Mishna Brurah 117:16, Piskei Teshuvot 117:6 </ref>
*if one remembers after saying Hashem's name of Shomea [[Tefillah]], one should say Lamdeni Chukecha and return to Veten Tal prior to Ki Atta.<ref>Mishna Brurah 117:19, 114:32, Piskei Teshuvot 117:6 </ref>
*If one remembered after Shoma [[Tefillah]] before Retzeh one may say VeTen Tal UMatar Libracha right there.<ref>Shulchan Aruch 114:5 </ref>
*if one remembered after beginning Retzay prior to saying Yeheyu LeRatzon after Elokay Netsor one should return to Brach Alaynu.<ref>Shulchan Aruch 117:5, Mishna Brurah 117:18 </ref>
*if one finished Yeheyu LeRatzon one should repeat [[Shmoneh Esrei]].<ref>Shulchan Aruch 117:5, Mishna Brurah 117:18 </ref>
 
===Unsure if one forgot Ten Tal===
 
#If one is unsure whether one said VeTen Tal Umatar or not, if it's within 30 days, we assume one didn't say VeTen tal and so one has to repeat, however, after 30 days, one doesn't repeat.<ref>Shulchan Aruch 114:8 regarding Mashiv HaRuach. Mishna Brurah 114:37 writes that regarding VeTen Tal there's not 90 davenings in 30 days (because of [[Shabbat]] and [[Yom Tov]]), there's a dispute whether 30 days is sufficient and concludes that we hold leniently that after 30 days it's assumed that one says it correctly. Halacha Brurah 114:14 disagrees and says that if one is unsure whether or not he said it during this period that is after 30 days, but 90 [[prayers]] haven't been recited, he should repeat the shemoneh esrei but to avoid any concern, should stipulate that if he is obligated to repeat then he is repeating but if not it should be considered a voluntary [[prayer]]. </ref>
#If one said the line "VeEt Kol Minei Tevuata Litova VeTen Tal UMatar Livbracha" 90 times one is assumed to have said VeTen Tal if one is unsure whether one said it or not. Some say that one should say continue "Al Peni HaAdama". Some say one should repeat the line 101 times, but after the fact 90 time is sufficient.<ref>Shulchan Aruch 114:9 regarding Mashiv HaRuach writes that if one says the line in [[davening]] 90 times one is assumed to say it correctly. Mishna Brurah 114:40 writes that one should say from VeEt Kol Minei but leaves out Al Peni HaAdama, while Piskei Teshuvot 114:15 quotes Shulchan Shlomo who says to say it. Mishna Brurah 114:41 quotes the Chatom Sofer who says that the line should be said 101 times but the Mishna brurah concludes the after the fact one wouldn't repeat [[Shmoneh Esrei]] against the simple ruling of Shulchan Aruch. </ref>
#Some say it's not proper to say this line 90 times because it puts oneself into a dispute, however, if one regularly is unsure whether one say Veten tal or not, one should say this line 90 times.<ref>Even though the Beiur Halacha 114 D"h Im Bayom, quotes the Gra and Taz who disagree with Shulchan Aruch here and hold that one always needs 30 days, the Beiur Halacha concludes that almost all achronim hold like Shulchan Aruch. Nonetheless, [[Rabbi Shlomo Zalman Auerbach]] in Halichot Shlomo ([[Tefillah]] 8:26) writes that it's not proper to do this advise because it puts oneself into a dispute. For someone who commonly is unsure, the Piskei Teshuvot 114:15 quotes the Birchat HaBayit, who says that for someone who commonly is unsure who should follow this advise and has the Shulchan Aruch to rely on. </ref>
#If one is sure that one had in mind to say the addition or change to [[Shmoneh Esrei]] before starting [[Shmoneh Esrei]] and also during [[Shmoneh Esrei]], and then after one completed [[Shmoneh Esrei]] one is uncertain whether one said it, one shouldn't repeat [[Shmoneh Esrei]]. However, if one became uncertain during [[Shmoneh Esrei]], one should assume one didn't say it and return.<ref>Mishna Brurah 114:38, Piskei Teshuvot 114:14 </ref>
#If one is sure that one had in mind to say the addition or change to [[Shmoneh Esrei]] before starting [[Shmoneh Esrei]] but isn't certain that one remembered during [[Shmoneh Esrei]], if after completing [[Shmoneh Esrei]] (or before) one becomes uncertain, one must repeat. However, if one only becomes uncertain a while after [[Shmoneh Esrei]] (after starting other [[prayers]]), one doesn't have to repeat.<ref>Mishna Brurah 114:38, Piskei Teshuvot 114:14 </ref>
#However, if a person knows that he losses his thoughts in [[Shmoneh Esrei]] and could forget to say it even if one remembered a moment earlier, some authorities hold one should always return (in cases of doubt) unless one is nearly certain that one said it.<ref>Piskei Teshuvot 114:14 rules like the Veyaan Yosef 52, even though Sh"t Shevet HaLevi 8:163 argues that it regarding all people we use the rules of the achronim. </ref>
 
==If one made a mistake during the summer==
 
#In the summer if one mistakenly said VeTen Tal UMatar Lebracha and one remembered before finishing his shemoneh esrei, he should go back to the beginning of Birkat HaShanim and start over from there.  If one finished [[Shmoneh Esrei]] then one must repeat [[Shmoneh Esrei]].<ref>S”A 117:3, 5 </ref>
 
==Someone visiting Israel==
 
#A person who lives outside Israel who is visiting [[Israel]] after the 7th of Cheshvan before December 4th, according to Sephardim, he should say [[Barech]] Aleinu (not Barchenu) while he is in [[Israel]]. However, according to Ashkenazim, many opinions hold that if one will be in [[Israel]] during that entire period (from the 7th of Cheshvan until December 4th) one should say Ten Tal in Birkat HaShanim, however, if one would not be there for that amount of time one should say it in Shomea [[Tefillah]].<ref>Regarding an American in [[Israel]], the Pri [[Chadash]] and Pri Megadim hold that if one plans on going back to America within a year, one should start Ten Tal from when they start in America. However, if one plans on going back to America after a year, one should start Ten Tal when [[Israel]] begins asking for rain. On the other hand, the Birkei Yosef holds that one should always make the Bracha according to the place one is presently in. The Mishna Brurah 117:5 brings both opinions and doesn’t rule on this issue but implies that he sides with the Pri Megadim.  
 
*While an American is in [[Israel]], many poskim hold like the Birkei Yosef that one should say the Ten Tal in Birkat HaShanim. These poskim include: Sh”t Yacheve Daat 1:73 (also paskened in Yalkut Yosef ([[Tefillah]] vol 2 pg 99) and Halacha Brurah 117:9), Sh”t Minchat Yitzchak 10:9, Sh”t Bear Moshe (vol 7 pg 194, 200), Sh”t Mishneh halachot 5:28, and Piskei Teshuvot 117:3. [See also Sh”t Divrei Yetsiv, Sh”t Besel Chachma 1:62, Mara DeShmata #34, Sh”t Kaneh Bossem 1:10, Sh”t Birur Halacha 117].
*On the other hand, some hold that in order to say Ten Tal UMatar in Birkat HaShanim one has to be in [[Israel]] for the season of rain from 7 Cheshvan until dec 4 when they start asking for rain in America, however, if one will not be there for that period of time one should only say it in Shomea [[Tefillah]]. These opinions include: Sh”t Bear Moshe (vol 7 pg 202 in name of his brother), Sh”t Teshuvot VeHanhagot 2:55, Halichot Shlomo ([[Tefillah]] 8:21), Ishei Yisrael 23:37, [[Yom Tov]] Sheni Kehilchato (10:7) quoting Rav Shlomo Zalman and Rav Elyashiv, and Shegiyot Mi Yavin 13:40 in name of Rav Elyashiv.
*Thirdly, some hold that only if one will be in [[Israel]] from 7 Chevan until [[Pesach]] when we stop asking for rain, then one should say Ten Tal in Birkat HaShanim, otherwise one should say it in Shomea [[Tefillah]]. This is also the opinion of Sh”t Mishna Shlomo, Sh”t Vayeshev Moshe 1:102 (quoted by Piskei Teshuvot 177:3).
*Lastly, some write that an American in [[Israel]] should in general say it in Shomea [[Tefillah]]. This includes the Rav Pinchas Sheinburg (A Teshuva in back of Sefer Chovot Yair) in name of the Steipler (also brought in Sh”t Rivivot Efraim 6:433(3)) and [[Tefillah]] KeHilchata 12:48 in name of Rav Elyashiv (the Shigyot Mi Yavin asks on this). [Seemingly, this opinion only holds this when an American is there for less than a year.]
</ref>
#If a visitor from outside [[Israel]] (who will be there from 7th of Cheshvan until Dec 4th) forgets to say Ten Tal in Birkat HaShanim between the 7th of Cheshvan and Dec 4th, one should repeat [[Shmoneh Esrei]]. <ref>Sh”t Rivivot Efraim 6:45(2) quoting Yashiv Moshe in name of Rav Elyashiv writes that one should repeat [[Shmoneh Esrei]] under all circumstances. However, Rav Shlomo Zalman in Halichot Shlomo ([[Tefillah]] 8:21 in the note), sh”t Teshuvot Vehanhagot 2:55 (dini ben chul#1), [[Yom Tov]] Sheni Kehilchato 10:7 in name of Rav Shlomo Zalman, and Shigiyot Mi Yavin (13:40) rule that one should only repeat [[Shmoneh Esrei]] if one will be there from 7th of Cheshvan until Dec 4th. However, if one will not be there from Cheshvan 7 until Dec 4th, one doesn’t need to repeat [[Shmoneh Esrei]]. So writes all the above sources, and [[Yom Tov]] Sheni Kehilchato 10:7 quotes Rav Elyashiv who adds that it’s proper to repeat [[Shmoneh Esrei]] on condition that it’s a voluntary [[Tefillah]] if one isn’t obligated. </ref>


==Sources==
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[[Category:Brachot]]
{{Prayers}}
[[Category:Prayer]]

Revision as of 17:18, 15 December 2023

Rainbow.jpg

Upon seeing a rainbow, one should make the special bracha that the rabbis formulated for this special occasion. The text of the bracha on upon seeing a rainbow is: ברוך אתה ה' אלוקינו מלך העולם זוכר הברית, (ו)נאמן בבריתו, וקיים במאמרו. The transliterated text is: Baruch Atta Hashem Elokenu Melech HaOlam Zocher HaBrit, (Ve)Neeman Bivrito, VeKayam BeMaamaro.[1]

  1. One can make this bracha one time for every rainfall and not again until the rainbow has cleared up completely and then it rains again.[2]
  2. Some say that one must see the entire rainbow in order to make the bracha.[3] Others, however, hold that there is what to rely on if one makes the bracha upon seeing a part of the rainbow.[4]
  3. One should not stare at the rainbow, rather one should look at it briefly and then make the bracha.[5]
  4. One should not tell one’s friend about the rainbow even if one does it in order that one’s friend is able to make the bracha, as it’s similar to spreading bad news.[6] Similarly, one shouldn’t make the bracha loudly so that one’s friend hears it and recognizes the rainbow.[7] However, others assume that since it is a mitzvah to recite this bracha one should tell others about the rainbow.[8]
  5. Even if one sees the rainbow through glass one may recite the bracha.[9]
  6. Some say that if an individual is told that there is a rainbow visible during chazarat hashatz (after the bracha of hakel hakadosh), they should leave and make the bracha.[10] Others write that this is certainly not required.[11]
  7. Some opinions hold that the bracha should not be made with Hashem's name.[12]

Sources

  1. ↑ Gemara Brachot 59a, Shulchan Aruch O.C. 229:1, Mishna Brurah 229:3 writes that the Tur and Rambam (Brachot 10:16) add a vav before Neeman. Vezot HaBracha (pg 156) codifies the text of the Mishna Brurah with a vav before Neeman. Halacha Brurah 229:1 and Aruch HaShulchan 229:1 follow the text of shulchan aruch. The Kitzur Shulchan Aruch 60:4 includes the vav. Although the Bet Yosef 229:1 adds that "everyone" agrees that there is no conclusion to this bracha (unlike longer brachot which have a concluding bracha), the Elya Rabbah (Orach Chaim 229:1) notes that he must only be referring to the authorities that he cited earlier in that section, since other rishonim did have a concluding blessing here. The Rambam (Brachot 10:1-16) appears to include this bracha as a bracha of praise to Hashem.
  2. ↑ Mishna Brurah 229:2 writes that even within 30 days one can make the Bracha again upon seeing another rainbow similar to the laws of seeing lightning and hearing thunder where the original sight has ended. BeYitzchak Yikra 229:2 Rav Nevinsal writes that the number 30 used by the Mishna Brurah wasn’t specific since it’s possible to make the Bracha more than once in a day. [See Vezot HaBracha (pg 156, chapter 17) who quotes Mishna Brurah as saying that one can make another Bracha as long as one removed one’s mind from the rainbow. However, the language of Mishna Brurah implies that the rainbow must clear up before one can make another Bracha.]
  3. ↑ Beiur Halacha 229:1 s.v. HaRoeh writes that it’s unclear whether one can make the Bracha for seeing a part of the rainbow or only if one saw the entire semicircle crescent. Teshuvot Vehanhagot 3:76 concludes that therefore, one may not make the blessing on anything less than a full semicircle rainbow. Vezot HaBracha (pg 156, chapter 17) writes that Rav Elyashiv rules that if one saw the entire semicircle one can make the Bracha even if it’s missing a piece.
  4. ↑ Chazon Ovadia (Brachot p. 473), Halacha Brurah 229:2, Birkat Hashem (v. 4, 4:35)
  5. ↑ Shulchan Aruch 229:1, Mishna Brurah 229:5, Aruch HaShulchan 229:2
  6. ↑ Mishnah Berurah 229:1, Citing Chayei Adam 63:4.
  7. ↑ Rav Nebenzahl in BeYitzchak Yikarei 229:1, although Rav Zilberstein (Chashukei Chemed to Berachot 59a) permits hinting to others by asking them what the words of the beracha are.
  8. ↑ Rabbi Mansour on Dailyhalacha.com, Brit Kehunah Ma'arechet Kuf, Ot Gimmel, Rabbi Ovadiah Yosef (cited in Yalkut Yosef Orach Chaim 229 footnote 1) and Rabbi Eliezer Melamed (Peninei Halacha Berachot 15:10).
  9. ↑ Halacha Brurah 229:3. He also writes that in the rare event that one sees a rainbow at night he should recite the bracha.
  10. ↑ Sefer Chassidim 807., codified by Elya Rabbah Orach Chaim 229:1.
  11. ↑ Piskei Teshuvot Orach Chaim 229:3.
  12. ↑ Bach (Orach Chaim 229:1) cites the Ra'avad as having this opinion, but notes that it has been rejected from halacha. Ben Ish Chai (Ekev, 17) cites Rabbi Yonatan Eybeschutz as explaining that there are two types of rainbows. Although the Ben Ish Chai concedes that if one were to apply Rabbi Eybeschutz's opinion, it would be better to say the bracha without mentioning G-d's name (and kingship), he staunchly defends the general custom to say G-d's name. In his conclusion, he notes that if one wants to be stringent and only concentrate on the name, but not mention it outright, "they should not be rejected." Rav Mordechai Eliyahu (Kol Eliyahu Siddur p. 898) writes that the bracha has shem umalchut but some don't say it. However, Rav Ovadia (Mshiurei Maran Harishon Letzion v. 3 p. 52) holds that the bracha is said with Hashem's name.
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