SYNOPSIS: Sedra Noach Shabbat Rosh Chodesh: 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.

SPECIAL MAPHTIR - SHABBAT ROSH CHODESH HERTZ CHUMASH P. 695 Numbers Chap. 28 verses 9 - 15 inc.

HAPHTORAH - FOR SHABBAT ROSH CHODESH HERTZ CHUMASH P. 944 Isaiah Chapter 66
The final chapter of Isaiah comprises the reading when Shabbat and Rosh Chodesh coincide owing to its reference in the penultimate verse to the continued and ever more popular observance of Rosh Chodesh in the future.
The chapter combines fierce admonition for those who pervert sincere observance, mock the ways of G-d and worship idolatry while it also describes the rebirth of Israel and the ingathering of exiles.
The penultimate verse referring to Rosh Chodesh is repeated again after the conclusion of the Haphtorah.

TELL ME RABBI ..... HALLEL: HYMNS OF PRAISE WHEN HALLEL IS SAID :
Six psalms (113 -118), collectively known as Hallel (Hymns of Praise), are said immediately following the Shacharit Amidah on Pesach, Shavuot, Succot, Channukah and on Rosh Chodesh.
The beauty of these Psalms remains unsurpassed. Not wanting to leave G-d's praises to chance, the Sages made these psalms a mitzvah for the festivals. Some regard Hallel on these festivals as a Torah obligation.
Hymns of praise to G-d are to be said whenever we celebrate events that commemorate the deliverance of our people from dire peril (Pesahim 117a) e.g. on Channukah, the ruling of the Israeli Chief Rabbinate for saying Hallel on Yom Ha'atzmaut and Yom Yerushalayim.
The joyous mood and tempo of Hallel make it most appropriate for festivals and for days of national rejoicing. Its music reflects high spirits and exuberance: "This is the day which the Lord G-d made, we will be glad and rejoice therein" (Psalm 118).

HOW HALLEL IS SAID:
Hallel is preceded by the recitation of a blessing. Maimonides ruled that since Hallel on Rosh Chodesh is only a custom one omits the blessing as one does not recite a blessing over a custom (Hil. Hanukkah 3:7).
This is adhered to by Sephardim but Ashkenazim do recite a blessing even on Rosh Chodesh. It became customary also to conclude Hallel with a blessing ending with, "...Blessed art Thou, Lord, a King extolled in psalms of praise." We stand when reciting Hallel because it is a testimony to G-d's wondrous deeds and powers, and because testimony in Jewish courts is always given while standing. Also, it is in keeping with the verses: "Give praise, ye servants to the Lord; you who stand in the house of the Lord" (Psalms 135: 1-2).