In our synagogue, we read the Torah according to the ancient Palestinian practice of reading the weekly portions triennially. We complete the entire Torah reading in three years as opposed to one year. Each Torah portion is therefore divided into thirds. In the first year of our triennial cycle, we read the first third of each portion… until the third year when we read the last third of each portion. We are now in the third year and will read the concluding sections of this week’s portion called Noach (Noah).

What We Read in the Previous Two Years:

Most of us are familiar with Noah’s story. He, his family, and two of every animal are sheltered in an ark as God destroys an evil world. From the outset, the subject in our portion is neither Noah nor his family. They represent a supporting cast in a story centered around a new God and a new religious ethic: Morality. From this point forward, living an ethical life becomes fundamental to Jewish tradition. Although we can debate the notion of a compassionate God destroying the world, Noah is not so much about specifics as about new ideals introduced to humanity. Other ancient traditions introduced flood stories, yet only the Noah story highlights morality as an absolute societal value.

After the flood, our world has an opportunity to begin anew and to rectify the evils committed by previous inhabitants on earth. The rainbow becomes an expression of God's pledge to honor the new world. God will step back and enable humanity to forge its own path, whether for good or evil. Individuals and communities will bear responsibility for their actions and for accepting the consequences.

In chapter nine, the Torah introduces a series of universal principles we refer to as the Sheva Mitzvot Bnai Noach, the Seven Laws given to the descendants of Noah. While the text itself only hints at seven general laws, rabbinic tradition interprets the Noahide laws to include: Establishing equitable court systems, prohibiting blasphemy, idolatry, incest, murder, robbery and eating flesh from a live animal (blood being a symbol of life). These laws were intended for universal application.

What We Read Today:

In the concluding section of the Torah reading, we learn about the Tower of Babel. After humanity constructs a massive Tower, God scatters people throughout the world and eliminates the unity of one language.

What was so heinous about the Tower that humanity bore the wrath of God?

One commentary explains that the crime was in humanity's building an object which served no purpose other than to glorify humanity. Instead of building schools, roads or senior housing, the builders created an object which would stand as a symbol of human achievement. The text reveals the primary intention of the builders: To make a name for ourselves. Nowhere do the workers display any selflessness or a sense of altruism. When it comes to making the world a better place for everyone, they demonstrate no interest. All they desire perhaps is a monument to their supremacy and a large plaque on the base of their Tower. By scattering people and their languages, the Torah sends a clear message about the limits of hubris. From this point on, communication among people will be more challenging. As people will not understand one another, they will have to pay attention to more than speech. They must be attentive to every gesture and every non-verbal form of communication.

Hubris aside, I believe the Tower story conveys an important contemporary message about communication. Too often we hear one another speaking but fail to carefully listen. Many of us do have poor memories about things others say to us. However, too often the “poor memory” mantra becomes an excuse for simply not paying much attention to what others say. In the Tower saga, the Torah emphasizes values of morality, communication and the responsibility of each of us to genuinely care about the world outside of ourselves. Such values are rarely conveyed in other ancient civilizations.

The portion of Noah concludes with a genealogical chart, eventually connecting Noah’s family with Abraham. Rather than just include a statement such as MANY YEARS LATER, ABRAHAM WAS BORN, the Torah details the generations from Noah to Abraham. The genealogical list not only enables us to learn about our past, but to truly regard ourselves as part of a continuum.

Maftir for Rosh Chodesh: Numbers 28:9-15 (page 930-931)

Today is the second of two days to celebrate the new month of Marcheshvan (as I explained last week the MAR prefacing CHESHVAN means BITTER. Cheshvan is considered ‘bitter’ because, unlike Tishre it is devoid of holidays. After an exhausting Tishre, I do not believe many of us will mind! We read about the special offering made in honor of both Shabbat and the new Moon.

Haftarah for Rosh Chodesh: Isaiah 66:1-24 (page1220-1223)

Whenever Rosh Chodesh (the New Moon) falls on Shabbat, we read a special Haftorah from Isaiah. The hopeful message includes a reference to the new month (referred to in the Haftorah as the “new moon”:)

And it shall come to pass;
From new moon after new moon
And Sabbath after Sabbath
All flesh shall come to worship Me
Said Adonay…