Parshat Noach5 min read

Fifteen Cubits Buried the Mountains and the Senses

Water rose fifteen cubits over every peak while Noah fed lions and worms, until the first of a new year cracked the silence.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Peaks That Drowned Like Skulls
  2. Five Senses Times Three
  3. Worms for a Tiny Mouth, Fever for a Lion
  4. Raven, Dove, and the First of a New Year
  5. Dry Mud That Still Grabbed the Heel
Fifteen Cubits Buried the Mountains and the Senses Click for full size

Peaks That Drowned Like Skulls

The water did not stop at the ridgelines. It climbed fifteen cubits above the highest mountains (Genesis 7:19). Peaks that had ruled horizons vanished under a lid of gray. In the ark, Noah felt the hull knock like a lentil in a boiling pot. Lions roared. Oxen lowed. Wolves howled. He and his sons cried out that death stood at the seams.

Male waters from above met female waters from below. Two stars torn from the Pleiades opened the upper flood; later two stars from the Bear would be set to chase what was lost. For a year the sun and moon hid their faces. A precious stone lit the ark brighter at night than by day so Noah could still tell time by light alone.

Outside, height meant nothing. Inside, the stone's pulse was the only reliable sky. Noah pressed his palm to timber and felt the river testing every pitch-smear he had laid in obedience long before the first drop.

Five Senses Times Three

The same fifteen cubits that buried rock also buried the lofty mountains of the body. Sight, smell, taste, touch, hearing sit in the high country of the head. Five senses, each pressed past its height three times over, make fifteen. The flood was not only a map of drowned land. It was a total covering of the world's appetite for surface.

When every sensory peak goes under, the old way of knowing has no shore. That is why the beasts went down with the people. Irrational creatures had not plotted violence, still they shared the reset because human corruption had already stained the whole web of breath (Genesis 6:7). The water washed a ruined house without a fine brush for guilt.

A generation that filled the earth with violence had already taught animals fear and blood. Creeping things and birds died as tenants of a building condemned from roof to cellar.

Worms for a Tiny Mouth, Fever for a Lion

Shem later told Eliezer what the year cost. Day animals ate by day. Night animals demanded midnight. Noah sliced a pomegranate and watched a worm crawl free; a small creature snapped it up, and from then on he farmed bran until wriggling food appeared. The lion burned with fever and lost its appetite. The polite urshana slept and refused to add a burden, so Noah blessed it toward long life.

Upper and lower waters did not care about logistics. Noah did. His hands smelled of bran and fruit rind while heaven rewrote the map of peaks.

When the ship heeled, cages slid and someone cursed softly so the children would not hear. Then the stone brightened and night was declared, though no moon agreed.

Raven, Dove, and the First of a New Year

The rain began on the seventeenth of Heshvan and ran forty days. One hundred fifty days the water held its height while the wicked finished their sentences and even Cain's long account closed. On the first of Sivan the recession began. A raven flew to a floating corpse and stayed to eat. A dove returned with an olive leaf from the Mount of Olives and prayed that bitter food from God's hand beat sweet food from human power.

Why did the waters yield on the first day of the first month in Noah's six hundred first year? The Torah marks the hour with the precision of a census. A new year of the man who carried the world begins when the world is allowed to breathe again.

Noah counted the day and did not rush the door. Mud still had opinions. The olive leaf was a letter from a spared ridge, not a full pardon for the soles of men.

Dry Mud That Still Grabbed the Heel

By the first of Tishri the water was gone, still mud held them until the twenty-seventh of Heshvan, a full solar year after they entered. Fifteen cubits had taught them that height is not safety. Senses taught them that appetite without restraint becomes a second flood.

Noah stepped toward a quieter sky with the fevered lion, the worm-fed mouth, and the dove's bitter leaf still sorted in memory. The peaks were clean. The head's mountains would have to learn a different measure.

He breathed air that did not taste of bilge. The ark behind him stank of saved life. Ahead, the first footprints in soft earth looked too light for the weight of what they had carried.

On a night when the stone burned white, Noah dreamed of mountains wearing hats of water. He woke and counted the animals by ear: cough of the lion, click of small claws, the dove's soft complaint. Fifteen cubits lived in his mind as both a measure of outside doom and a warning about the head's own high country.

When the dove came back the second time with nothing, the silence in the hatchway was worse than the first failure of the raven. Hope is a bird that sometimes returns empty. Noah closed the wood gently so the emptiness would not teach the children despair.


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From the tradition

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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

The Midrash of Philo 20:1The Midrash of Philo

Retold in our words. Read the original at the link below.The Works of Philo Judaeus, trans. C. D. Yonge, London, H. G. Bohn, 1854-1890 · Public Domain

The Torah tells us, in (Genesis 7:19), about the flood: “And the water overflowed fifteen cubits above all the highest mountains.” Simple enough The first reading. But if we dig a little deeper, as the Midrash of Philo encourages us to do, we find a fascinating allegorical interpretation waiting for us. It's not just about the literal height of the water.

Philo, a Jewish philosopher living in Alexandria in the first century CE, saw profound symbolism in the Torah. He believed the text held hidden meanings, accessible through allegorical interpretation.

So, what are these "lofty mountains" that the flood surpassed? According to Philo, they represent the senses in our body. our senses, sight, smell, taste, touch, and hearing, reside in the "lofty region" of our head. They're our connection to the world, our way of understanding and experiencing reality.

How many senses are there? Five. And five times three? Fifteen.

See where we're going with this?

The fifteen cubits, then, aren't just a measurement of water. They represent the complete and utter submersion of our senses. The flood wasn't just about physical destruction. It was about the overwhelming of our physical, sensory experience. The senses, our “lofty mountains,” were entirely covered.

Philo isn't just giving us a physics lesson; he's offering a spiritual insight. The flood, in his view, symbolizes a time when humanity’s reliance on the physical world was washed away, making way for something new. A chance for rebirth, a chance to connect with something higher.

Maybe it's a reminder to not get too caught up in the sensory world. To look beyond the surface, to seek deeper meaning, and to remember that true understanding comes not just from what we see, hear, taste, touch, and smell, but from a place of deeper knowing. A place beyond the "lofty mountains" of our senses.

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The Midrash of Philo 13:1The Midrash of Philo

Retold in our words. Read the original at the link below.The Works of Philo Judaeus, trans. C. D. Yonge, London, H. G. Bohn, 1854-1890 · Public Domain

Pull back for a second. A worldwide flood. The fate of humanity hanging by a thread – or rather, a wooden beam. And then… silence. The waters recede. But when they recede, and why then? That’s where things get interesting, especially when we dive into the world of Midrash (rabbinic interpretive commentary).

But in Jewish tradition, nothing is random. Everything is imbued with meaning. The Torah is incredibly precise. It doesn't waste words. So, this specific timing… it's practically begging us to ask, “What's so special about that moment?” What's the significance of Noah’s 601st year, the first day of the first month?

Unfortunately, the Midrash of Philo 13 leaves us hanging there. It poses the question, setting the stage for a beautiful exploration, but it doesn't provide the answer. It invites us to delve deeper, to wrestle with the text and seek out other interpretations.

That, in itself, is the beauty of Midrash. It's not about finding definitive answers. It's about the journey of seeking, of questioning, of engaging with the text in a personal and meaningful way.

So, what do you think? Why that specific moment? What significance might that timing hold? Maybe, just maybe, the question itself is the answer, urging us to look closer at our own lives, our own moments of emergence from the floodwaters of hardship and chaos. What does the first day of a new beginning truly mean?

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Legends of the Jews, IV. Noah, The FloodLegends of the Jews

Retold in our words. Read the original at the link below.Project Gutenberg eBook #1493, The Legends of the Jews, Volume 1 · Public Domain

The familiar story is this: – the flood, the animals, the rainbow. But have you ever stopped to imagine the sheer logistical nightmare of keeping all those creatures alive and well for over a year?

In Legends of the Jews, gathering the animals was just the beginning for Noah. The real challenge? Food and lodging. Shem, Noah's son, later recounted the trials to Eliezer, Abraham's servant. "We had sore troubles in the ark," he confessed. day animals needing daytime snacks, night animals demanding midnight feasts.

How did Noah even know what to feed each creature? The story goes that one day, he sliced open a pomegranate for some hungry critter, and a worm wriggled out. A tiny zikta (the text doesn't elaborate what this is, but you can imagine some small, unusual creature) snapped it up. From then on, Noah apparently became a worm farmer, kneading bran and waiting for the wriggling treats to emerge!

The lion? Poor thing had a fever the whole time! Apparently, he was too sick to cause trouble and lost his appetite. Then there was the polite urshana. Finding him asleep, Noah asked if he needed anything. The urshana replied that he didn't want to add to Noah’s burdens. So Noah blessed him, wishing him eternal life – and, according to the tale, that blessing was realized.

But the chaos didn’t stop there. The lions roared, the oxen lowed, the wolves howled – a cacophony of animal agony. Noah and his sons, fearing death, cried out to God. "O Lord, help us!" he prayed. "The billows surge about us... death stares us in the face!"

Where did all that water come from anyway? The flood, we learn, was a result of the joining of the male waters above the firmament and the female waters from the earth. According to this tradition, the upper waters burst through the space left when God removed two stars from the constellation Pleiades. To stop the deluge, God had to move two stars from the constellation of the Bear to Pleiades. Hence, the Bear forever chases the Pleiades, longing for her lost children, who will only return in the future world. How's that for cosmic drama?

And the darkness! For the entire year, the sun and moon hid their faces. That’s why Noah's name is connected to the Hebrew word for "resting" (noach), because during his time, the heavenly lights “rested." How did they see? The ark was illuminated by a precious stone, shining brighter at night than during the day, allowing Noah to distinguish between the two.

The flood lasted a full year, beginning on the seventeenth of Heshvan (a month in the Jewish calendar, usually falling in October/November) and raining for forty days until the twenty-seventh of Kislev (November/December). The punishment, we are told, fit the crime. The sinful generation was punished for their immoral behavior.

For 150 days, the water remained at the same level, fifteen ells above the earth. During this time, all the wicked perished, each receiving their due punishment. Even Cain, the original murderer, met his end, avenging the death of Abel. The waters were so powerful that even Adam's grave wasn't spared.

Then, on the first of Sivan (May/June), the waters began to recede, a quarter of an ell each day. After sixty days, on the tenth of Av (July/August), the mountain tops emerged. But before that, on the tenth of Tammuz (June/July), Noah sent out the raven, and a week later, the dove.

Now, about that raven… He wasn't exactly enthusiastic about his mission. As Ginzberg tells us, drawing from earlier traditions, the raven whined, "The Lord, thy Master, hates me, and thou dost hate me, too!" He felt unfairly chosen, arguing that Noah favored the species with seven pairs in the ark. Maybe Noah just wanted to get rid of him to get to his mate! Noah, understandably, was offended. "Wretch!" he retorted. "I must live apart from my own wife in the ark. How much less would such thoughts occur to my mind as thou imputest to me!"

The raven’s mission failed. Spotting a floating corpse, he decided to snack instead of delivering the message. So, the dove was sent. She returned in the evening with an olive leaf in her beak, plucked from the Mount of Olives in Jerusalem, a sign that the Holy Land had been spared. As she plucked it, she prayed, "O Lord of the world, let my food be as bitter as the olive, but do Thou give it to me from Thy hand, rather than it should be sweet, and I be delivered into the power of men." A powerful prayer of trust and reliance.

It took until the first of Tishri (September/October) for the waters to completely recede. Even then, the ground was so muddy that Noah and his family had to wait until the twenty-seventh of Heshvan to leave the ark – a full solar year after they entered.

The story of Noah's ark is more than just a children's tale. It's a complex narrative about survival, divine judgment, and the incredible challenges of preserving life against all odds. What "ark" are we building today, and what sacrifices are we willing to make to ensure its survival?

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The Midrash of Philo 7:1The Midrash of Philo

Retold in our words. Read the original at the link below.The Works of Philo Judaeus, trans. C. D. Yonge, London, H. G. Bohn, 1854-1890 · Public Domain

God’s not just upset with humanity. He says, "I will blot out man whom I have created from the face of the ground, man and beast and creeping things and birds of the heavens, for I am sorry that I have made them" (Genesis 6:7).

Wait a minute. The BEASTS? The creeping things? Did the bunnies and the beetles do something wrong? What's their sin?

That’s the question posed in The Midrash of Philo, a collection of interpretations and expansions on the Torah, attributed to the Jewish philosopher Philo of Alexandria. Now, Philo lived a long, long time ago, around the first century CE, and he was deeply influenced by Greek thought. He tried to reconcile Greek philosophy with Jewish tradition, which made for some fascinating interpretations.

So, back to the animals. Why them? The Midrash of Philo asks this very question: "Why God, after having threatened to destroy mankind, says that he will also destroy all the beasts likewise; using the expression, 'from man to beast, and from creeping things to flying creatures;' for how could irrational animals have committed sin?"

Animals act on instinct. They don't have free will in the same way humans do. So, why punish them for humanity's wickedness?

There are many interpretations, of course. Some say it's about the interconnectedness of creation. That humanity's sin corrupted the entire world, and everything had to be cleansed. Others, and this is a common thread in Jewish thought, suggest that the animals suffered because of humanity. Our actions ripple outwards, affecting everything around us. If humanity is corrupt, it impacts the natural world, too.: if humans are violent and destructive, they might also mistreat animals. They might overhunt, destroy habitats, and generally disrupt the balance of nature. So, in a way, the animals are paying the price for human sin. Not because they themselves are guilty, but because they are victims of human actions.

We see the consequences of our actions on the environment all the time. Pollution, climate change, deforestation… These aren’t just abstract problems. They affect the animals and plants that share our planet.

So, perhaps God's decision to include the animals in the flood wasn't about punishment, but about a complete reset. A chance to start over, with a new covenant and a renewed sense of responsibility. Maybe it was a tragic but necessary consequence of humanity's failure to care for the world God created.

Does this explanation sit well with you? Or does it still feel unfair? Maybe that’s the point. Maybe the story of the flood isn’t just about divine judgment, but about forcing us to confront the consequences of our choices and the responsibility we have to protect all of creation, not just ourselves.

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