SYNOPSIS: Sedra Noach: Hertz Chumash p. 26 Genesis Chap. 6 verse 9

This week's Sedra is generously sponsored by George Huppert.

The Flood

Of his generation, Noah alone was righteous and walked with G-d. Utter destruction now threatened all living creatures and G-d revealed His design to Noah, commanding him to build a three-storied Ark, 150 yards long, 25 yards wide and 15 yards in depth, so that he and his family would be saved from the impending flood. When the Ark was completed, Noah, his wife, his three sons Shem, Ham and Japheth, together with their wives, entered it, taking with them seven pairs of every clean species of animals and one pair of every unclean species. After seven days heavy rain fell continuously for forty days and nights and huge waves of water erupted from the earth. All living things outside the Ark were drowned. Five months elapsed before the waters began to subside and the Ark rested on the mountains of Ararat. After many more months had passed, Noah released a raven to ascertain whether land had reappeared but it flew to and fro as it could find no resting place. At seven day intervals, he sent out a dove which returned on two successive occasions but not on the third and Noah then knew that the ground was dry. He and his family then left the Ark in which they had lived for one year and ten days. Noah offered sacrifices and G-d made a covenant that never again would He destroy the whole of mankind by flood. The blessing previously bestowed on Adam was repeated meaning that Noah and his sons would rear families, populate the earth and have dominion over all creatures. They were given seven commands, among them not to eat the blood of animals or take human life. As a visible confirmation of the covenant a rainbow appeared in the sky.

The Vineyard:

Noah began to cultivate the ground and planted a vineyard. After drinking wine, he became intoxicated and lay unclothed in his tent. His son Ham, amused at the incident, told his brothers Shem and Japheth who respectfully covered their father with a garment. Noah awoke and, realising what had happened, condemned Ham for his disrespect and foretold that his descendants would become a servile race, whereas the generations of Shem and Japheth would be blessed.

Tower of Babel:

After the death of Noah, the earth became repopulated through the descendants of Shem, Ham and Japheth who were the founders of numerous nations. At one time, mankind had been congregated in Babylonia speaking one language. Fearing that they might be dispersed, they decided to build a city and high tower reaching towards the sky as a focal point to ensure that they dwelt together and could achieve their evil aims. G-d, therefore, confused the language of the builders so that they ceased work as they could not understand each other and He scattered the people over the face of the earth. The place was called Babel, that is, confusion.

From Shem to Abraham:

The tenth in regular descent from Shem was Abraham whose father, Terah, lived in Ur of the Chaldees in Babylonia. Ur, at that time, was the main centre of moon-goddess worship by the Sumerians, who, though a highly-developed cultural race, were steeped in idolatry. Terah decided to emigrate to the land of Canaan and left with his son, Abraham, his grandson Lot and Sarah, Abraham's wife. On their journey northwards they arrived at the city of Haran in Mesopotamia where they stayed for some time and where Terah died.

HAPHTORAH HERTZ CHUMASH P. 41 Isaiah Chap 54 verse 1

Isaiah foresees the time when the exiles will return from captivity and the cities of the Holy Land will be repopulated more abundantly than ever before for G-d's anger was momentary and a thing of the past. Just as He had sworn that the waters of Noah should no more go over the earth, so His new covenant of peace with Israel would be everlasting. The prophet calls on rich and poor alike to participate in a spiritual revival by returning to G-d and to His teaching.

TELL ME RABBI ........ KIDDUSH FOR SHABBAT

The fourth of the Ten Commandments requires us to remember the Shabbat l "to make it Holy" (Ex 20,8). Apart from refraining from forbidden activities, we are equally required to invest the Shabbat day with Sanctity. One of the ways this is achieved is by an oral declaration at the inception of Shabbat with Kiddush.

Whilst initially Kiddush was included as part of the Amidah prayer where it remains, the principal Sanctification is in the home over a goblet of wine, considered a noble beverage adding joy, celebration and significance to the occasion. This is derived from "And you shall call Shabbat a delight - Oneg" (Isaiah) i.e. where you "call" Shabbat - i.e.Kiddush - there shall be your delight #1&3 (i.e. eat and drink).

The Kiddush not only Santicifes the day, but also serves to exalt the religious significance of the meal itself.

Rav, in the Talmud, links the wine for Kiddush with the Temple ritual by stating that only wine of a quality "worthy of being poured on the altar" is suitable for Kiddush. The standard Kosher wines and grape juice available today usually carry a certification that they are suitable for Kiddush.

The custom of reciting Kiddush at the conclusion of the Friday night service in the Synagogue was for the benefit of wayfarers who stayed over at the hostels annexed to the Synagogue. Those who go home for their meal do not discharge their obligation by the Synagogue Kiddush but must recite it at home. Women and men are equally obligated to recite or hear Kiddush. Whether Kiddush is said standing or sitting is not settled, and one should follow the custom of one's family or one's teacher. Many Chassidic groups follow the custom of Rabbi Yitzchak Luria - the AAri@- who stood for the Kiddush since the Shabbat is called a "Bride" for whom blessings are recited while standing. Others contend that since Kiddush must be in the midst of a group, sitting together establishes the togetherness of the group.

Usually, the blessing for bread precedes the blessing for wine, so in order for Kiddush to be recited before "Hamotzi", we cover the Challot. The recitation of "Vayechulu" &-,*& before the blessing over the wine expresses the main reason for Shabbat as a memorial to Creation. The Shabbat is also a memorial to the Exodus.

The Sabbath rest and spiritual reinvigoration eloquently express the yearnings and aspirations of a nation which was once enslaved. The mention of the Exodus not only affirms our belief in the G-d of Creation, but especially that G-d continues to act in history and in the present. The inclusion of the word AB=ahavah@ %"%!" - "in love" and AUv=ratzon@ 0&79"& - Aand with desire@ whenever reference is made to Shabbat, highlights our belief that the gift of the precious Shabbat demonstrates the loving relationship between G-d and Israel.

"Shabbat Shalom" is generously sponsored by Rosetta and Nathan Baron