The reading of the Book of Genesis continues this Shabbat with the Torah selection of Noah. Our sages wondered why the Torah described Noah as "righteous in his generation". Some ascribed to the idea that these words are praise. Noah was righteous despite the immoral era in which he lived. Others perceive these words as critical. Noah was considered righteous only because he lived in a time of violence and corruption. However, had he lived in Abraham's time, he would not have been a noteworthy personality. Commentators note the difference between Noah's response to the flood and Abraham's response to the destruction of Sodom and Gomorrah. Noah is indifferent to the suffering of the people surrounding him, while Abraham begs with G-d for compassion towards Sodom.
The details of the ark are given. It is noteworthy that the word "teva" meaning "ark" appears twice in the Torah. It is utilized to describe Noah's ark and Moses' vessel as an infant. The defining characteristic of these "boats" is that neither has a destination point. Both are dependent upon G-d to steer them to their final, resting-place.
Modern scholars assert that the Noah story as we have it today is a redaction of two versions of the tale. In Genesis 6:20, all the animals are brought into the ark, two by two. However, in Genesis 7:2, the "clean" animals are to come in groups of seven. These two threads of narrative are apparent to the critical reader throughout the story.
The flood story shares the deluge of forty days and forty nights. All life perished with the exception of fish. The waters remained upon the earth for one hundred fifty days. The ancients conceptualized the flood as the heavenly waters and the subterranean waters engulfing the earth. The heavenly waters were initially restrained in Creation by the firmament of the second day. After the Flood, they were again held back by this firmament.
The narrative shares the two birds sent to discover the promise of dry land. Critical scholars assert that the dove and the raven reflect varying traditions of the Noah story. However, the redactor artfully combines the versions. Noah and his family leave the ark for the dry land.
Noah offers a sacrifice of appreciation upon disembarking from the ark. The Torah states "G-d smelled the sweet aroma". Maimonides and the rationalist philosophical tradition explain this anthropomorphism away. G-d vows never again to destroy the earth by flood.
- 1. The universal need for courts of justice
2. The prohibition of blasphemy
3. The prohibition of idolatry
4. The prohibition of incest
5. The prohibition of bloodshed
6. The prohibition of robbery
7. The prohibition of eating flesh cut from a living animal
In recent times, several groups called "Noahides" have emerged in the Deep South of the United States. They have tried to create a religion based upon these seven principles. Lubavitch Hassidim have often encouraged the development of such groups. Protestant fundamentalists whose close reading of the Hebrew Scriptures has affected their Christian faith often found these groups.
The unfortunate conclusion of the Noah story is the episode of his drunkenness. Ham is disrespectful of his father's honor. In an early poem, Canaan, the descendant of Ham is cursed. This story probably is one of the justifications of Israel's conquest of the land of Canaan. Sadly, the racist belief that Africans were cursed is sometimes derived from this episode. However, the Torah itself speaks of the curse of Canaan. The Canaanites were Asians living in the area where Israel is located today.
Genesis chapter ten traces the genealogy of Noah. We read of Nimrod, the mighty hunter. The Midrash portrays Nimrod as the King of Ur who challenges the monotheism of Abraham. The origins of the nations of the Near East are explained through the genealogy. The line of Shem is cherished as the origins of the Hebrews. Shem and Eber are claimed to have established an academy of learning in rabbinic literature. Shem, of course, is the origin of the term "Semite." Unfortunately, "Semitic" refers to a linguistic grouping that has nothing to do with race. It was from the name of "Shem" that the term anti-Semitism was created. Ironically, the Torah wishes to teach the unity of humanity in its genealogy, rather than racial hatred.
Chapter eleven shares the story of the Tower of Babel. Most scholars feel the "tower" was actually a "ziggurat", a classic Babylonian pyramid of worship. The story is a play on the Hebrew word for Babylon, which is "Bavel". It is claimed that the city was called "Bavel", because G-d confused ("balal") the languages of humanity. Actually, Bavel means the "Gate of G-d".
Our reading concludes with the genealogy from Shem to Abraham. The well-known personalities of Abraham, Sarah, and Lot are introduced by their original names. The city of Ur is mentioned. Historians have debated where the Biblical Ur actually was located. The Pope wanted to visit the city as Abraham has a special place in Judaism, Islam, and Christianity. However, because of the political situation in Iraq, the visit did not occur.