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Noah — Genesis 6:9-11:32

Living in a world where hate-mongering, half-truths, and outright lies are so prevalent in our national media, on local college campuses, and even on social networks with our “friends,” we might justifiably wonder — do we again find ourselves in a state where speech is exiled? This “exile of speech” is referred to by Jewish […]
facebook_coverdesign_noah Living in a world where hate-mongering, half-truths, and outright lies are so prevalent in our national media, on local college campuses, and even on social networks with our “friends,” we might justifiably wonder — do we again find ourselves in a state where speech is exiled? This “exile of speech” is referred to by Jewish mysticism, but the mystics were not the first. Early on, the rabbis point to this danger in their exegesis by decrying that: “In every generation, we experience something of the mentality of the Flood generation.” (Sifrai Ha’azinu 7).

The ending of this week’s reading, which tells of the Tower of Babel, causes us to re-read the opening story of Noah. He is the only righteous person left standing in a world bereft of morality, and so Noah is called upon by God to design and build a wooden ark to escape the deluge that is about to wipe out all of creation from the face of the earth. Noah gathers his family and two members of each animal species to ensure continuity after the flood.

The ark settles on Mount Ararat after 40 days and nights of rainfall, which recedes 150 days later. From the window of the ark, Noah sends forth a raven, followed by a series of doves to find any traces of dry land. Finally Noah exits the ark, in a sense restarting the process of creation by repopulating the earth.

A covenant of the rainbow is made by God, testifying to never again destroy all of humanity. With the flood’s dramatic destruction fresh in mind, it is decreed that, henceforth, murder is a capital offense, and flesh or blood taken from a living animal is prohibited (while properly slaughtered meat is permitted to be eaten).

Noah drinks from the first produce of his vineyard, and becomes intoxicated. Again this righteous exemplar is being tested. This time, we see how effective Noah has been as a righteous exemplar through the behavior of his offspring: Shem and Japheth cover their exposed father while Ham takes advantage of his vulnerability.

The model for celebrating diversity amidst dispersion appears in the covenant of the rainbow rather than the bricks and mortar of Babel.

– Rabbi Aubrey Glazer

Artwork note: This week’s artwork is inspired by the raven that went missing. “And he sent forth the raven, and it went out, back and forth until the waters dried up off the earth.” (Genesis 8:7) The image is dark, calling to mind a photographic negative. The Hebrew words for raven (orev) and evening (erev) are comprised of the same Hebrew letters, and linguists believe that orev was derived from erev because of the raven’s dark plumage. If so, the raven’s name is born of the gloaming, a special time of day, one electric with magic and possibility. For more on the significance of the missing raven, read this Kezayit feature. Illustration by Christopher Orev Reiger.

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