Parshat Noach5 min read

Noah's Ark Rested on Mercy High as Mountains

Rain hit the ark's roof without pause. Noah moved among stalls that stank of wet fur. Mercy had not shown its height.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Pitch, Breath, and Rain
  2. The Deep Did Its Work
  3. Remembered With Every Beast
  4. The Keel Caught Ararat
  5. Marble and a Reed Mat
Noah's Ark Rested on Mercy High as Mountains Click for full size

Pitch, Breath, and Rain

Pitch sealed every seam. Rain hit the roof without pause. Inside, animals breathed in the dark, and Noah moved among stalls that stank of fear and wet fur.

He fed creatures he had not chosen and could not abandon. A lamb pressed against a wall and waited. Birds shifted on their perches. The boards groaned. Noah put his palm flat to the timber and felt the water testing it.

Outside, the fountains of the great deep burst open (Genesis 7:11). A world went under. The vessel rode the same rain that drowned it.

The Deep Did Its Work

Judgment ran as far as the abyss. The generation under the water received the full account. Springs split. Windows of the sky opened. There was no rival power fighting over the weather. One God held the deep and the boat at once.

Noah did not step out to argue the sentence. He shoveled. He counted breaths. He listened for a change in the drum on the roof and did not get one. Mercy, if it was coming, had not yet shown its height. The ark kept rocking.

A world can drown while a single vessel rides the same rain. That fact sat in the dark with the animals. It did not make the stalls cleaner. It did not make the deep kinder. It only kept the seams from opening.

Remembered With Every Beast

When God remembered Noah, He did not remember the righteous man alone. "And God remembered Noah, and every living thing, and every beast" (Genesis 8:1). Cattle. Birds. Creeping things. The kindness that would stand as tall as mountains reached the lowest berth.

Noah had heard the loading list twice before the rain. Seven pairs of the pure. Two of the others. The voice did not call those others unclean. It called them animals that are not pure (Genesis 7:2). Extra words, on purpose, while the sky was already choosing a flood. In a later inventory the camel would be named first by the cud it brings up, and only then by the split hoof it lacks (Leviticus 11:4). Even the harsh list began with what the creature had.

Judgment could be strict to the deep. Speech could still refuse a harsher word than the work required. Noah carried both facts in the same hull, pitch on the seams and care in the names.

The Keel Caught Ararat

On the seventeenth day of the seventh month the keel struck stone. The ark rested upon the mountains of Ararat (Genesis 8:4). The deep had not finished its work everywhere. For one vessel the mountain had answered.

Mercy had a geography. It had ridges and snow and a hull that finally stopped rocking. Noah did not open the door. He waited for bird and branch. Height had arrived. Patience still had days, and the latch stayed shut until the world outside could hold feet again.

The household above the water had received ridges high enough to hold a world in miniature. The generation under the water had received the abyss. Charity like mountains. Judgment like the deep. When the birds finally brought green back, the mountains had already told the truth. Rescue can be as tall as rock, and still leave the deep remembered under every new field.

Marble and a Reed Mat

Long after the flood, Rabbi Joshua ben Levi walked in Rome and stopped in a street. Two marble columns stood wrapped in bedding so heat would not crack them and cold would not split them. A few paces on, a pauper lay with a reed mat under him and a reed mat over him.

Over the columns Joshua read, "Your righteousness is like the mighty mountains" (Psalms 36:7). When You give, You give with height. Over the pauper he read the rest of the verse. "Your judgments are like the great deep." When You strike, You strike to the bottom.

He did not need another flood to understand the measure. He needed one walk through a city that padded stone and left skin thin. The psalm that had held Noah's ark and the bursting deep was still readable in marble and reed. Joshua walked on. The pauper stayed. The columns stayed wrapped.

Man and beast You save, the same verse says. In the ark that had meant the lowest berth. In Rome it meant a street that had not yet learned the height of mercy.


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From the tradition

Sources

4 sources

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.

Midrash Tanchuma Buber, Emor 8:1Midrash Tanchuma Buber, Emor

Translation of the source text.Midrash Tanchuma (Buber), Public Domain, on Sefaria · CC-BY-SA

[Another interpretation] (of Psalms 36:7): "Your righteousness is like the mighty mountains." Rabbi Judah bar Simon said: The righteousness that You did with Noah in the ark is "like the mighty mountains," [as it is said] (Genesis 8:4): "And the ark came to rest in the seventh month, [on the seventeenth day of the month,] upon the mountains of Ararat." And the judgments that You did with his generation, and with which You dealt strictly with them down to the great deep, [as it is said] (Genesis 7:11): "On that day all the fountains of the great deep burst forth." And when You remembered him, You did not remember him alone, as it is said (Genesis 8:1): "And God remembered Noah, and every living thing, and every beast." Hence: "Man and beast You save, O LORD" (Psalms 36:7).

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Midrash Tanchuma, Emor 6Midrash Tanchuma

Retold in our words. Read the original at the link below.Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension · CC-BY

(Ps. 36:7:) “Your righteousness (rt. tsdq) is like the mighty mountains; [Your judgments are like the great deep].” R. Judah bar Simon said, “The charity (rt. tsdq) which You did with Noah in the ark was like the mighty mountains. [Thus it is stated (in Gen. 8:4),] ‘And the ark came to rest in the seventh month on the seventeenth day of the month, upon the mountains of Ararat.’ And the judgments are those which You rendered with [his] generation and carried out strictly with them as far as the great deep. Thus it is stated (in Gen. 7:11), ‘on that day all the springs of the great deep burst forth.’ Moreover, when You remembered him, You did not remember him alone, as stated (in Gen. 8:1), ‘Then God remembered Noah, all the beasts, and all the cattle […].’” When R. Joshua ben Levi went away to Rome, he saw there two marble columns covered with bedding so that they would neither be cracked in the burning heat nor frozen in the cold. He [also] saw there a certain pauper with a reed mat under him and a reed mat over him. With reference to the columns, he read (Ps. 36:7), “Your righteousness (i.e., your charity) is like the mighty mountains.”, when You give, You bestow abundantly. But with reference to the pauper, he read (ibid., cont.), “and Your judgments are like the great deep.” [Indeed,] when You are striking, you deal strictly. What is the meaning of (Ps. 36:7, cont.), “You save man and beast, O Lord.” Alexander of Macedon went off to the king of Qatsia beyond the mountains of darkness. He arrived at the province named Carthage, which was entirely [inhabited by] women. They came out to meet him. They said to him, “If you wage war with us and are victorious against us, your name will go forth in the world as one who destroyed [a province of] women; and if we wage war with you and conquer you, your name will go forth in the world for having women wage war with you and conquer you. Then you will never again stand up to [another] kingdom.” When he went away, he wrote over the entrance gate, “I, King Alexander of Macedon, was a fool until I came to the province of Carthage and learned [to take] counsel from women.” He went to another province named Africa. They came out to meet him with golden apples, with golden pomegranates and with golden bread. He said to them, “Is gold eaten in your land?” They said to him, “Was it not like this for you in your own country, why did you come to us?” He said to them, “I have not come to see your wealth. Rather I have come to see your laws.” While they were sitting [there], two men came before the king for judgment. One said, “Your majesty, I bought a deserted building from this man; and when I cleaned it out, I found a treasure in it. So I said to him, ‘Take your treasure, because I [only] bought a deserted building. I did not buy a treasure.’” But the other said, “Just as you are afraid of a punishment for robbery, so likewise am I afraid of punishment for robbery; for when I sold you the deserted building, I [also] sold you whatever was in it.” The king summoned one of them. He said to him, “Do you have a son?” He said, “Yes.” He called the other one. He said to him, “Do you have a daughter?” He told him, “Yes.” [The king] said to them, “Let them go and marry one another. Then both of them will use up the treasure.” Now Alexander began to be amazed. The king said to him, “What reason do you have to be amazed? For did I not judge well?” He told him, “Yes.” He said to him, “If this case had arisen in your land, what would you have done about it?” He said to him, “We would have taken the head off of this one and off the other one. Then the treasure would go to the house of the king.” He said to him, “But does the sun shine upon you?” He told him, “Yes.” “And does the rain come down upon you?” He told him, “Yes.” “Are there perhaps [some] sheep and goats in your land?” He told him, “Yes.” He said to him, “[Woe to] that man! It is for the sake of the sheep and the goats that the sun shines for you and that the rain comes down upon you. So it for the sake of the [flocks] that you are saved.” Thus it is written (in Ps. 36:7, cont.), “You save human and beast, O Lord.” For the sake of the beast does the Lord save man. Israel said, “Master of the world, we are like man; [but] save us like beasts, since we are drawn after You like beasts, as stated (in Cant. 1:4), “Draw me after you […].” Where are we drawn after You? To the Garden of Eden, as stated (in Ps. 36:9), “They feast on the abundance of Your house, and You have them drink at the river of Your Edens.” R. Eleazar bar Menahem said, “’Your Eden’ (in the singular) is not written here, but ‘Your Edens,’ because each and every righteous person has an Eden for himself.” (Ps. 36:7, cont.) “You save human and beast, O Lord.” R. Isaac said, “The ordinance for humanity and the ordinance for the beast are one. An ordinance for humanity is (Lev. 12:3), ‘And on the eighth day the flesh of his foreskin shall be circumcised.’ And an ordinance for the beast is (Lev. 22:27), ‘and from the eighth day on it shall be acceptable.’”

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Midrash Tanchuma Buber, Noach 8:7Midrash Tanchuma Buber, Noach

Translation of the source text.Midrash Tanchuma (Buber), Public Domain, on Sefaria · CC-BY-SA

Another interpretation of (Psalms 36:7): "Your righteousness is like the mighty mountains; [your judgments are like the great deep]." Rabbi Judah bar Simon said: The righteousness that You performed with Noah in the ark caused his ark to rest for him upon the mountains, as it is said (Genesis 8:4): "And the ark rested [... upon the mountains of Ararat]." "Your judgments" are those which You carried out with the generation of the flood; You dealt strictly with them down to the deep, as it is said (Genesis 7:11): "On that day were split open [all the fountains of the great deep]." And after the retribution, behold: (Psalms 36:7) "Man and beast You deliver, O Lord." When? When (Genesis 8:1) "God remembered Noah."

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Bereshit Rabbah 32:4Bereshit Rabbah

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

It turns out, this isn't just a human tendency. The Torah itself, according to some rabbinic interpretations, goes out of its way to avoid using harsh or impure language.

Take the story of Noah and the Ark, for example. (Genesis 7:2) tells us, "From every pure animal, you shall take to you seven pairs, a male and his mate, and of the animals that are not pure, two, a male and his mate." Now, why does it say "animals that are not pure" instead of simply saying "unclean animals?"

That's the question that intrigued Rabbi Yudan, in the name of Rabbi Yoḥanan, Rabbi Berekhya, in the name of Rabbi Eliezer, and Rabbi Yaakov of Kefar Ḥanin, in the name of Rabbi Yehoshua ben Levi. As we find in Bereshit Rabbah 32, these sages believed that God deliberately chose a gentler phrasing. He added two or three words to avoid uttering an "expression of impurity." God, the creator of the universe, being mindful of language!

It doesn't stop there. Rabbi Yudan ben Rabbi Menashe points out that when the Torah describes the signs of ritually impure animals in Leviticus 11, it always begins by mentioning the positive trait the animal does possess, before highlighting what it lacks.

For instance, it doesn't say, "The camel, because its hoof is not split..." but rather, "The camel, because it brings up the cud..." (Leviticus 11:4). Similarly, with the hyrax ("because it brings up the cud," Leviticus 11:5) and the pig ("because its hoof is split," Leviticus 11:7). The Torah starts with the good before pointing out the bad. A subtle, but powerful lesson in how we frame our words.

Then there’s the curious verse about the birds: "Also from the birds of the heavens, seven each, male and female, to sustain offspring on the face of all the earth" (Genesis 7:3). Now, what does "seven each" mean here? Does it mean seven birds total from each species? That would leave one bird without a mate! So, the Rabbis explain, it must mean seven males and seven females. And why this abundance? Not because God needed them, but "to sustain offspring on the face of all the earth." It emphasizes the purpose: life, continuity, and the repopulation of the world after the flood.

What does this all tell us? Perhaps it reveals a profound respect for language and a sensitivity to the power of words. Maybe it's a reminder that even in describing the "unclean" or the "negative," we can choose our words carefully, focusing on the positive aspects first. It's a message that resonates even today: to speak with intention, with kindness, and with an awareness of the impact our words can have.

How often do we consider the weight of our words? How often do we choose gentleness over harshness, even when discussing difficult topics? Maybe the story of Noah and the animals, as interpreted by these ancient rabbis, offers a timeless lesson in mindful communication.

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