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The Giants Blocked the Deep and Still Could Not Enter the Ark

A man of that generation could cover the mouth of the deep with one foot. At the door of the ark his legs went out from under him.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. What Is Man That You Remember Him
  2. The Giants Could Cover the Deep With a Foot
  3. The Door Would Not Take Them
  4. Which Animal Eats in the Third Hour of the Night
  5. The Famine Waiting at the Border
The Giants Blocked the Deep and Still Could Not Enter the Ark Click for full size

What Is Man That You Remember Him

The angels had already said it before the rain started. What is man, that You remember him.

They were not being cruel. They had watched the same century God had watched, and they had reached a verdict, and when God announced the flood He phrased it so that the announcement leaned on somebody. Behold, I am bringing the water. The word behind that opening carries an agreement in it. He was concurring. The angels put the motion, and the Holy One did not overrule them.

It came down as ordinary water. That was the first mercy and nobody noticed it. Water fell on a wicked country the way water falls, and only when it kept falling and kept falling did it stop being weather and become the flood.

The Giants Could Cover the Deep With a Foot

The generation had men in it who were not worried.

One of them could set his foot over the mouth of the deep and stop the springs from coming up. One of them could put a hand flat across the window of heaven and hold the sky shut. These were the mighty ones, the ones the sixth chapter of Genesis mentions and then walks away from, and they had spent their whole lives finding out that nothing on earth or above it could be pushed against them and stay standing.

So the rain was a nuisance. They blocked what they could block, and when the water rose past blocking they came for the boat.

The Door Would Not Take Them

Their legs went out from under them at the ramp.

That is all it took. A man who could hold back the deep with one foot got to the threshold of a wooden box and could not make his own legs carry him up it, and the water took him with the rest. A lion came at the door too, and its teeth dulled in its mouth before it reached the timber, and it turned around.

Nothing entered that hull that the covenant had not named. Rabbi Hiyya bar Abba said it straight to Noah's face across the centuries. You were a carpenter. You cut every rib of that hull yourself and you fitted the pitch. And without My covenant you could not have gotten inside it either, not with that weather coming down and not with those men outside who had been promising for years to kill you. The covenant is also why the grain in the hold did not rot and did not go moldy and did not turn over the course of a year in the dark. A boat full of stored food and dung and animals should have gone bad in a month.

Which Animal Eats in the Third Hour of the Night

Noah found favor. The sages who took that phrase apart did it with one picture and three endings, and the picture is two men meeting on a road and one of them attaching himself to the other.

Rabbi Yohanan said the meeting ended in friendship, the way Joseph found favor with Potiphar and ended up trusted in the house. Reish Lakish said it ended in authority, the way Esther found favor with everyone who looked at her and ended up wearing a crown, and Noah walked out of the ark with every living thing put under his hand. The rest of the sages said it ended in a marriage, that the man on the road gave the stranger his daughter, and the daughter in that reading is wisdom.

Here is what the wisdom turned out to be. He knew which creature had to be fed in the second hour of the day. He knew which one would not eat until the third hour of the night. He knew this for every animal on board, and he got up and did it, in the dark, on a schedule, for twelve months, while the world he had grown up in came apart under the hull.

The Famine Waiting at the Border

Generations later the pattern ran again on dry ground, faster and with less water.

Abraham had just been told he would be blessed and his name made great. He packed, he left his father's country, he crossed into the land he had been sent to, and the land was starving. There was famine there when he arrived. He had been walking toward it the whole time.

He did not complain. Rabbi Pinhas noticed the silence and said it was the whole instruction. Blessed is the man You chastise, and if he chooses to be indignant about it, then You teach him from Your Torah instead. Abraham skipped the indignation. The verse gives him one sentence and it is not a protest. Abram went down to Egypt to stay there.

Rabbi Yehoshua ben Levi read the same beat off a line in Psalms about food, hearing in the word for food the word for disruption. He hands out disruption in this world to the ones who fear Him. In the world coming, He remembers, and the remembering does not stop. Which leaves the picture the sages were content to leave: a man on the road down to Egypt with a promise in his pocket and nothing to eat, walking away from the country he had been promised, and not saying a word about it.


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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.

Bereshit Rabbah 29:4Bereshit Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

In Bereshit Rabbah, a classic collection of rabbinic interpretations on the Book of Genesis, we find a fascinating discussion about the depth of that relationship.

Rabbi Yoḥanan, Rabbi Shimon ben Lakish, and a group simply called "the Rabbis" couldn't quite agree, each offering a unique perspective.

Rabbi Yoḥanan uses a beautiful analogy: To what extent does that initial connection go? Yoḥanan says it deepens into a real friendship. Just like Joseph found favor in Potiphar's eyes, leading to a bond of friendship. As it says in (Genesis 39:4), "Joseph found favor in his eyes." So too, God befriended Noah, as it were.

Rabbi Shimon ben Lakish sees it differently. He also pictures two people meeting on the road, but this time, the connection leads to something more powerful: authority. Think of Esther, who "found favor in the eyes of all who saw her" (Esther 2:15). This favor ultimately led to her becoming queen. For Rabbi Shimon ben Lakish, Noah finding favor meant he was given mastery over all living things, as described in (Genesis 9:2).

Then we have the perspective of "the Rabbis." Their analogy? Meeting someone on the road and developing such a strong connection that you give them your daughter in marriage! This is a much more profound level of intimacy and trust. They connect this to the verse in (Zechariah 12:10), "I will pour a spirit of grace and supplication upon the house of David." The Rabbis understood this as a spirit of divine wisdom, often personified as one's "daughter" – a reference, explains the Maharzu commentary, to profound wisdom. So, Noah, by finding favor, was granted exceptional wisdom.

And just how profound was this wisdom? The Midrash (rabbinic interpretive commentary) continues, explaining that Noah possessed the incredible knowledge to know precisely when each animal needed to be fed – which one at the second hour of the day, and which at the third hour of the night! This is no small feat. Think of the sheer amount of knowledge and understanding of the natural world that would require!

So, what does all of this tell us? The Rabbis are showing us that finding "favor" in God's eyes isn't just a passive blessing. It represents a deep, many-sided relationship that can manifest as friendship, authority, or profound wisdom. It’s a connection that empowers and elevates the individual.

Perhaps, then, the next time we read about someone finding favor, we can remember these interpretations and appreciate the richness and complexity of that divine connection. It's not just about being liked; it's about entering into a transformative relationship with the Divine.

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Bereshit Rabbah 31:12Bereshit Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

The verse in question, (Genesis 6:17), is pretty stark: “And behold, I am bringing the flood, water upon the earth, to destroy all flesh…” But the rabbis, masters of nuance, pick up on something extra. That little word "and" – "and behold, I am…" Why is it there? The Midrash (rabbinic interpretive commentary) sees this as God almost… concurring with someone. Who? The angels! Remember when they questioned God, "What is man that You remember him?" (Psalms 8:5)? It's as if God is saying, "Yes, even I agree, after all that has happened, destruction is now the answer." Powerful stuff. It shows the weight of the decision, the internal struggle, even within the Divine.

Then there's the phrase, "The flood, water." Bereshit Rabbah notes that it started as water, but became the flood. It's a subtle, but important distinction. The waters began to rise, and then, as they persisted, they became an overwhelming, destructive force. And the text says "everything that is on the earth will perish [yigva]." The Midrash is careful to point out that yigva here means "waste away," not "expire peacefully." The destruction wasn't gentle.

Amidst this devastation, there's hope: Noah. “But I will keep My covenant with you,” God says (Genesis 6:18). And The Midrash asks, why does Noah need a covenant? Is it just for his safety? According to Bereshit Rabbah, it's about practicalities. He needed a guarantee that the food he stored wouldn't rot! But it's also about something more profound. Remember the nephilim, the giants from (Genesis 6:4)? The Midrash suggests they were so powerful they could literally block the sources of the flood! The covenant was needed to ensure that these mighty beings couldn't interfere with God's plan. It says that if one of the giants would try to enter the ark, his legs would teeter, as it says in (Job 26:5): “The giants will tremble under the water and its dwellers.” And if a lion tried to get in, its teeth would become dull (Job 4:10). Think of it – even the mightiest creatures were subject to the power of the covenant.

Rabbi Ḥiyya bar Abba adds another layer: Noah was a carpenter, he built the ark. But even with his skill, he wouldn't have been able to enter the ark without God's covenant, because of the violent weather and the threat from those who wanted to kill him. The covenant wasn't just about surviving the flood, it was about enabling Noah to fulfill his purpose.

And what about Noah’s family? Rabbi Yehuda bar Simon and Rabbi Ḥanin, quoting Rav Shmuel bar Rabbi Yitzḥak, point out that once Noah entered the ark, procreation was forbidden! "You shall come to the ark: You, and your sons" – by yourself – "and your wife, and your sons' wives," by themselves. Only after they emerged was it permitted again: "Go out of the ark: You and your wife, and your sons and your sons’ wives" (Genesis 8:16). Rabbi Avun connects this to (Job 30:3), “They are in want and in famine, they are solitary [galmuda].” He says that during times of crisis, we should treat our wives as galmuda, like a menstruating woman (as they say in coastal cities), meaning refraining from marital relations. Rabbi Huna reinforces this, citing (Genesis 41:50), which mentions Joseph having children before the famine. The implication? Times of catastrophe call for a different kind of intimacy, a focus on survival and solidarity, not procreation.

So, what does this all mean? The story of Noah isn't just a simple tale of destruction and survival. It's a complex exploration of divine judgment, human responsibility, and the power of covenant. But it also challenges us to consider our actions, our relationships, and our priorities in the face of crisis. What kind of covenant are we making, both with ourselves and with the world around us?

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Bereshit Rabbah 40:2Bereshit Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

Like, you're on your path, feeling good, and then BAM! Suddenly, everything changes. Maybe it's a job loss, a health scare, or just a general feeling of being lost. How do we react when those moments hit?

Well, the tradition turns to the story of Abraham.

The Book of Psalms says, "Blessed is the man whom You chastise, Lord." (Psalms 94:12). Rabbi Pinḥas, quoting Rabbi Ḥanin of Tzippori in Bereshit Rabbah, interprets this in an interesting way: even when things are tough, God is offering us instruction. But, Rabbi Pinḥas adds, it's up to us whether we choose to see it that way, or whether we become indignant about our misfortune.

Think about Abraham. God promises him, "I will bless you and I will render your name great" (Genesis 12:2). Sounds pretty good. But then what happens? As soon as he sets out, famine strikes!

Now, Bereshit Rabbah asks us, how does Abraham respond? Does he throw his hands up in the air, complaining about the unfairness of it all? No. He doesn't complain or become indignant. Instead, "Abram descended to Egypt to sojourn there." He takes action.

Rabbi Yehoshua ben Levi offers another perspective, drawing on (Psalms 111:5), "He gives food [teref] to those who fear Him." Now, teref can mean food, but it also carries the connotation of "disruption." Rabbi Yehoshua suggests that God sometimes brings disruption into our lives, especially to those who strive to live with reverence. Why? Because in the future, "He remembers [His covenant] forever" (Psalms 111:5).

Again, we see this with Abraham. He faces famine, but he doesn't protest. According to the Rabbis, he understands that even in the midst of hardship, a greater reward awaits. He trusts in the long game.

It's not that bad things will never happen to good people. It's that our response to those challenges shapes us. We can choose to become bitter and resentful, or we can seek the instruction, the deeper meaning, within the hardship. Like Abraham, we can trust that even in the face of famine, a future blessing awaits. Even when life gets disruptive, we can sojourn, we can adapt, and we can remember the promise of something greater to come.

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