PORTION DATE HEB DATE KETUVIM Noach 21 Oct. 2017 1 5778 Gen. 6:9-11:32 Isa. 66:1-24; 23 :20-27

This ’s Torah portion also contains additional Torah which is Numbers 28:9-15. Also, the normal Haftarah is 54:1-55:5. The reason for this is that today is the first Cheshvan and is known as Rosh Chodesh.

We see in this Parashat that there are two different ideology, one is from the generation before the Flood, and the other is the . The generation before the Flood was immoral, theft, robbery, murder, any sin that they could think of they did them. The generation of the Tower of Babel were idol worshipers who went against the Creator of the worlds (Gen. 11) which means they acknowledge the existence of Hashem and they chose Hashem not to be their God.

To understand the ideologies of these generations, we first have to understand who is. The parashat began to introduce Noah’s children. Immediately, afterwards the Scripture praised him as a righteous man. says that the Torah is teaching us that the primary “offspring” of the righteous [Noah] are his good deeds of his [Noah] legacy. In this situation, Noah followed the commands of Hashem. How do we know this?

In the case of the patriarchs, the Torah does not mention their righteousness immediately upon mentioning their names, rather it details their righteousness at length throughout the narrative of their lives. However, in the case of Noah, the Torah does not provide us with the details of his righteousness. Even though he carried out Hashem’s command in building the ark does not necessarily mean he was righteous, since: (a) the purpose of the ark was to save him, and (b) the Torah does not indicate that he went beyond what he was commanded to do. For these reasons, we are informed immediately that he [Noah] was indeed righteous.

Then, why did Hashem said to Noah, “The end of all flesh is come before Me”? Hashem already knew what Noah was going to do. Therefore he [Hashem] told him to build the Ark alone (Gen. 6:14) so people would come and ask him [Noah] what he was doing. Then Noah would say to them that Hashem is bringing a flood upon the world. Why? Because Hashem has many ways to save someone and He wanted to “rescue” them from their destruction. For this reason alone, Hashem told Noah to build the Ark alone and it took him 120 years. Then Noah would say to them that Hashem is bringing a flood upon the world.

The says that when Hashem said to Noah, “The end of all flesh is come before Me.” Noah said, “What will You do with me?” Unlike who prayed for the city of Sodom, Noah did not pray for mercy for the world. This is why the Flood is called “the waters of Noah” (Isa. 54:9) – he is culpable for them, because he did not appeal for mercy on the world’s behalf.

Noah tried to save his generation by calling on them to repent. But the fact that he did not pray from them implies that, ultimately, it did not matter to him what became of them. It is not enough “doing his best” but to implore (another word for ‘pray’) to Hashem to save the people as Abraham did for Sodom. We see this evidence when the Torah does not mention anyone, other than Noah’s family being saved.

Now we are going to skip to Genesis chapter 11 where we learned that the people came together to build the Tower of Babel before going back to chapter 7. During this period, “the whole world had one language and a common speech.” In verse 4 says, “Come, let us build ourselves a city, with a tower that reaches to the heavens, so that we may make a name for ourselves and not be scattered over the face of the whole earth.”

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As I said previously, they knew the Creator of the worlds. And they are actively rejecting Hashem by building a tower and by not scattering. In other words, they are going against Hashem by “not be scattered” on the earth (Gen. 9:1) as Hashem commanded them.

In the Book of Jasher (chapter 9 verse 21-29) says that they wanted to build a tower that can reach the heaven itself. “And all these people and all the families divided themselves in three parts; the first said “We will ascend into the heavens and fight against him [Hashem]”; the second said, “We will ascend to the heavens and place our own elohim [gods] there and serve them”; and the third part said, “We will ascend to the heavens and smite him [Hashem] with bows and spears.”” Once they finished building the tower, they shot arrows into the heavens and the arrows fell to the ground with the blood on it. “And when they saw them they said to each other, Surely we have slain all those that are in the heaven.”

In chapter 11, the people deliberately ignored Hashem’s instructions to Noah that they disperse and populate the world. Instead, they chose to live together in the mountainous region around the Ararat Mountains. They were fully aware that Hashem brought the Flood because of their violence. Thus, they reasoned that to gain a favor from Hashem was to show Him that they could live together in harmony as a united people. however convinced the people that Hashem was aloof from His people and only reserved the heaven for Himself and for His arrogance that challenges are made by building the tower as well as convincing them that the Flood was a result of natural occurrence every 1656 years.

In chapter 11 verse 5 says that Hashem came down to see their crime. He already knew of their crime. Thus, Hashem did not need to “come down” in order to see their crime; but He is teaching all future judges that one must not judge the accused until they thoroughly examine the case.

The lessons are that even though the people declared war against Hashem which is a greater than the previous generation, He did not destroy them, because at least they were united and acted peacefully toward one another. Whereas the previous generation were contentious and robbed from one another. That Hashem says, “I value peace among My creatures even more than I value the respect they owe Me.”

Now, let us go back to Noah. Where did all the water come from? When the earth was formed, there were four layers or spheres: earth being the heaviest in the center, then the water surrounds the earth, the air, and the fire. When the Flood came, the water surrounding the earth came down first before the earth opened to let out hot waters from underneath. The two upper spheres, air and fire are termed “heaven” and the lower two as the “earth”. (Sefer HaMa’amarim; Hitva’aduyot)

The generation of Noah before the Flood, there was a chaos (hamas). People acted out on their wicked thoughts without regards for others. Whereas the generation after the Flood, the people were united for one purpose. Despite the wickedness of later generation, Hashem saw them uniting together for one purpose. For this reason, He only destroyed two-third of the people through earthquakes and fire who built the Tower of Babel.

This tells us that even though we come from different walk of life, Hashem wants our lives be united as one through the study of Torah so that we can serve Him as one with humility. That is to love Hashem with our soul, body, and heart, and importantly to others that we come in contact with every day. So that we may walk with Hashem as did.

Now, let us return to Genesis Chapter 7 verse 1 which says, “And Hashem said to Noah… Come into the Ark” – The Hebrew word for ark, “teyvah,” also means “word”. Thus, Hashem is telling us, “Come into

Parashat Noach, 21 Oct., 2017 Page 2 the word” which means to enter within the words of prayer and Torah study. Here you will find a sanctuary of wisdom, meaning and holiness amidst the raging floodwaters of life. (R’ Israel Baal Tov)

The Flood lasted 12 lunar months and 11 days, a full solar year. In verse 11 says that Noah and his family entered the Ark on his six hundredth year, on the seventeenth day of the second month (Cheshvan). The chronology events, as indicated by the dates and time periods given in the Torah’s account and calculated by Rashi, was as follows:

Cheshvan 17 (Oct/Nov): Noah enters ark; rains begin.

Kislev 27 (Nov/Dec): Forty days of rain end; begin 150 days of water’s swelling and churning, in which it reaches a height of 15 above the mountain peaks.

Sivan 1 (or – Mar/Apr): Water calms and begins to subside at the rate of one each four days.

Sivan 17 (Mar/Apr): The bottom of Ark, submerged 11 cubits beneath the surface, touches down on the top of Mount Ararat.

Av 1 (Jul/Aug): The mountain peaks break the water’s surface.

Elul 10 (Aug/Sep): Noah open the ark’s window and dispatches the Raven.

Elul 17 (Aug/Sep): Noah sends the dove for the first time.

Elul 23 (Aug/Sep): The dove is sent a second time, and returns with an olive branch in its beak.

Tishrei 1 (Sep/Oct): Dove’s third mission. Water completely drained.

Cheshvan 27 (Oct/Nov): Ground fully dried. Noah exits ark.

In Genesis Chapter 8 verse 16 says, “Go out of the Ark” – This is also a Divine command. Hashem commands us to “enter into the Ark,” into the sanctums of spirituality we are to create in the material world. But then we must “Go out of the ark” to carry forth its sanctity to the ends of the earth.

It means once we have absorbed and understand His [Hashem] commandments, we are to go out and teach the secular world the meaning of His commandments. Rather than being “stiff-necked”, and prideful, we are to be humble and considerate of others in our deed, thoughts, and acts. Because if we don’t, we as teachers, our punishment, rather our sins are greater than the uneducated in the Torah.

As we have learned, when we commit a sin we are actually committing three sins that affect us: (a) it causes harm to our soul; (b) it creates a distance further away from Hashem; (c) it saddens Hashem that He has to punish us for our deeds.

In chapter 8 verse 20, “And Noah built an to Hashem” is the very location of the Altar [in the Holy Temple] that was very exactly defined, and is never to be changed. It is a commonly-held tradition that the place where and built the Altar on the threshing floor of Arona, is the very place where Abraham built an altar and bound Isaac upon it; this is where Noah built [an altar] when he came out from Parashat Noach, 21 Oct., 2017 Page 3 the ark; this is where brought their offerings; this is where Adam the First Man offered a when he was created – and it is from [the earth of] this place that he was created. Thus, the Sages have said: Man was formed from the place of his atonement.

In chapter 9 verse 5-6: “I will demand the life of man.. for in the image of Hashem made He man” – How were the Ten Commandments given? Five on one tablet and five on a second tablet. This means that “Do not murder” corresponds to “I am Hashem your Elohim.” The Torah is telling us that one who sheds blood it is as if he has reduced the image of the King.

In chapter 9 verse 20: The teaches that when Noah took to planting, Satan came and stood before him and said to him: “What are you planting?” Said he: “A vineyard.” Said Satan to him: “What is its nature?” Said he: “Its fruits are sweet, whether moist or dry, and one makes from them wine which brings joy to the heart.” Said Satan to Noah: “Do you desire that we should plant it together, you and I?” Said Noah: “Yes.”

What did Satan do? He brought a lamb and slaughtered it over the vine; then he brought a , and slaughtered it over it; then he brought a monkey, and slaughtered it over it; then he brought a swine, and slaughtered it over it; and he watered the vine with their blood. Thus, he alluded to Noah: When a person drinks one cup, he is like a lamb, modest and meek. When he drinks two cups, he becomes mighty as a lion and begins to speak with pride, saying: Who compares with me? As soon as he drinks three or four cups he becomes a monkey, dancing and frolicking and profaning his mouth, and knowing not what he does. When he becomes a pig, dirtied by mud and wallowing in filth.

In Chapter 9:25 of Genesis, we read that Noah cursed rather than . How and why did Noah Canaan rather than Ham? Verse 21-24 says, “When he [Noah] drank some of its wine, he became drunk and lay uncovered inside his tent. Ham, the father of Canaan, saw his father’s nakedness and told his two brothers outside. But Shem and took a garment and laid it across their shoulders; and they walked in backward and covered their father’s nakedness. Their faces were turned the other way so that they would not see their father’s nakedness. When Noah awoke from his wine and found out what his youngest son had done to him.”

On Pashat [literal] level, it appears that Noah was drunk and fell asleep naked. When Ham saw “his father’s nakedness”, he ran out of “his father’s tent” and told his two brothers of their father’s shame. Shem and Japheth, upon hearing Ham ridiculing their father, they took a garment, walked backward to cover their father’s nakedness. Thus, they did not see the shame of their father.

In Genesis 9:21, the Torah says, “When he [Noah] drank some of its wine, he became drunk and lay uncovered inside his tent.” This verse can be divided into two sections: (a) he became drunk, and (b) lay uncovered inside his tent. While it is true that Noah was intoxicated, the Torah being modest does not reveal or tells its full story. We are to discover “the rest of the story” in the Oral Torah transmitted down by the Sages and written in the form of the Talmud.

The says in Sanhedrin 70a otherwise. When Ham saw “his father’s nakedness,” meaning Ham saw his father having a marital relation with his wife in fulfillment of “Be fruitful and increase in number and fill the earth” (Gen. 9:1). Ham realized that his portion of wealth would be divided amongst his other two brothers, Shem and Japheth. It was aggravating that he has to divide his inheritance with his two brothers. But to have lesser by adding more brothers? If his father had more children after Ham, he realized that his portion of inheritance would be smaller.

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Ham’s youngest son, Canaan, saw his grandfather exposed. He ran to tell his father. Ham, the son of Canaan came and entered Noah’s tent and “saw his father’s nakedness”. He realized that this was his chance to prevent his father from having more children. Therefore, Ham castrated his father so Noah could not have a fourth son.

During this period, Ham had four sons, , , , and Canaan. When Noah awoke from his drunkenness, he realized what had happened, that is Noah had been castrated so he could not have a fourth son. Thus, all the that were to go to Canaan had turned into a curse. And since Canaan is the fourth son of Ham, Noah cursed Canaan because he is the fourth son of Ham.

Throughout the Scripture, we find that Canaan’s descendants were indeed cursed. We see Abraham telling his servant, not to take a wife from Canaan for Isaac (Gen. 24:3) but “to go to my country and my own relatives and get a wife for my son Isaac.” (Gen. 24:4). We also see Hashem telling the Israelites to “completely destroy them – the Hittites, , Canaanites, Perizzites, …as YHWH command you [Israelites] upon entering their land (Deut. 20:17).

Now, we will discuss about Noah’s prophecy. Shem, in verse 23 asked Japheth’s help, they took a garment and placed it on their shoulders. They then walked into the tent backwards and covered their father’s nakedness. Even when they approached him and had to turn their bodies around, they did so while facing away from him, so that they did not ever see their father’s nakedness.

In verse 25, Noah said, “Cursed be Canaan!” Because of you, I will never have a fourth son to tend to me, and I no longer want you to tend to me. Therefore, since my eldest sons will now have this responsibility, I decree that your fourth son be a slave’s slave – a slave to his father’s brothers, Shem and Japheth, who must now serve me alone!”

In verse 26, He then said, “Blessed by YHWH, the Elohim who will favor Shem by giving his descendants the Promised Land! Canaan’s descendants will be their slaves and pay them tribute!”

In verse 27, May Hashem expand Japheth materially, but may He dwell in the tents of the descendants of Shem. This prophecy was fulfilled when the First Temple, built by Solomon, a descendant of Shem, was endowed with a far greater measure of Divine revelation than was the Second Temple, which was built by Cyrus the Persian, a descendant of Japheth. And let Canaan’s descendants be slaves to the descendants of Shem even when the latter will dwell in countries other than their own!”

In addition to Noah’s explicit prophecies, there were other repercussions to his sons. Shem, for having cloaked his father, earned the privilege that his descendants (the Israelites) would wear the ritual prayer blanket (tallit). Japheth, for having assisted his brother Shem in covering their father, earned the privilege that his eschatological descendant (Gog) would be buried in the (Ezek. 39:11). [The definition of eschatology is a theology concerned with death, judgment, and the final destiny of the soul and of humankind.] Ham, for taking advantage on his father’s indecency, earned the degrading embarrassment that his descendants would be carried off naked into captivity.

The chapter 10 of Genesis details the genealogy of Noah and his descendants. The generations after the Flood learned a lesson that Hashem placed limitation on human activities, i.e., robbery, stealing, murder, slandering, etc… had a great impact on them committing same sins. However, they did continue to worship idols as we see in chapter 11. The names listed in this chapter were idolaters.

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From verse 8, “Cush was the father of Nimrod” which means ‘Let us rebel’. Nimrod was the first man powerful enough to rally the masses to rebel against Hashem. That he was mighty hunter meant he killed and entrapped people to provoke the anger of Hashem. Therefore, when people say that, “You are a mighty hunter” has an intention of insulting a person rather than complimenting you.

Nimrod’s kingdom started from and grew further and further. Including was Assyria who was the son of Shem left his family to follow Nimrod and eventually built , Rechovot-Ir and Kalach. Shem and Japheth lived on the eastern side of the .

We already discussed chapter 11 above already. So, we will skip to Abraham in verse 26. Terach was 70 years old (1948 creation) when Abram (the Prince of Aram) was born. He was the youngest. His oldest brother is Nachor named after his father, and . Terach had two wives; Abram was born from one and his brothers from another. Terach’s daughters were Sarai and Milkah. And was born from Haran.

Abram grew up during the period after Nimrod and his followers had already migrated to the Valley of Shin’ar. In the Book of Jasher, Abram was thrown into the fire pit for destroying his father’s idols. When Haran saw that Abram coming out of the furnace unharmed, he decided he was on Abram’s side. Thus, when he was thrown into the furnace, he died.

The news of this incident became so widespread that Nimrod became known as Amrafel (“He who said, ‘Fall [into the furnace!’]” (Gen. 14:1) and the city where it occurred became known as (“the fire”) of the Kasdites. Another meaning of the Ur is “valley,” since it was the capital of Nimrod’s kingdom in the Valley of Shin’ar.

Terach’s Wife #1 = 2 sons = Nachor and Haran

Terach’s Wife #2 = 1 son = Abram

Haran’s offspring = Lot, Sarai, and Milkah

Abram married Sarai, and Nachor married Milkah.

Sarai was also known as Yiskah meaning ‘far-looking’ (Divinely gifted; could foretell the future); ‘good- looking’ (since everyone enjoyed gazing at her beauty); ‘royal dignity’.

Thus, Abram and Nachor both married their nieces, two sisters – the daughters of their brother, Haran.

While in Charan, Abram and Sarai began to spread monotheism and gradually gathered new followers (servant) around. Their actions quelled the anger of Hashem which was increasing because of the after the Flood. One could ask, why was Abram deemed worthy of receiving the reward for the generation that preceded him, whereas Noah was not?

The answer lies in the fact that the generation of Noah did not deserve any reward. And even if they would have deserved some reward, Noah was not worthy of receiving it, since he did not edify his generations nor pray for them. The opposite is true for Abram’s generation, for at least they attempted to co-exist peacefully which deserve some rewards.

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Abraham, the personification of kindness, tried to draw every person closer to Hashem, even praying for Sodom. Through this work, he refined the previous generations and received their rewards retroactively that was diverted to the forces of evil.

In the year 2018 after the creation, Abram visited Canaan briefly when he was 70 years old (Exo. 12:40). In Exodus 12:40, it says, “Now the length of time the Israelite people lived in was 430 years.” While he was there Hashem appeared to Abram and promised to give him Canaan and to make him progenitor of the chosen people. Abram then returned to his father to care for him, for until Hashem commands him explicitly to leave, he was still bound to observe the commandment of parental respect.

Of course, by this time Abram learned Hashem’s original instructions from Shem and Ever. Noah passed away when Abram was 58 years old. And Shem outlived Abraham. Even though Abram began to observe the Torah, he was not circumcised, because this would have violated 4th commandment of Noahide Laws which says not to shed human blood; his voluntary assumption of such commandments did not have the legal power to override an explicit directive.

All of Terach’s days came to 205 years, and Terach died in Charan in the year 2083. Because he was outwardly an idolater, he was considered wicked, and therefore figuratively ‘dead’ even while he was alive, for the wicked are considered dead even in their lifetimes, whereas the righteous are considered alive even after their death.

Luke 17:20-27

The Pharisees expected a physical kingdom whose beginning can be dated with some precision. Yeshua replies by saying that he brings a spiritual kingdom by saying “the kingdom of YHWH is not coming with observation.” But to his disciples, he expands further by saying that people in his generation which we are will go back and forth, up and down to look for signs and wonders. Yeshua is warning us not to chase for signs and wonders because they are gone in a second like a lightening. He is pointing to a day when he will indeed rule.

Today the Kingdom of Hashem is around us to all who put their trust in Yeshua and on his words by committing to live the holy lives Hashem demands. We see part of Hashem’s partialness for we have peace in our hearts even though there is not peace in the world. But in the future, when Yeshua returns, he will inaugurate the Kingdom truly and completely (Rev. 19:6); then Hashem will fulfill the rest of his Kingdom promises.

One of the most profound spiritual studies a person can undertake in the Scripture is of the Kingdom of Hashem in both the Tanakh and the Ketuvim.

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