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Noah's Flood Year Did Not Count and Three Warm Springs Were Left Open

Noah stood in the doorway until the water reached his ankles. The year inside the box was taken off his life. Three hot springs never closed.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Water Reached His Ankles
  2. The Year That Did Not Count
  3. The Ark Sat Like a Ship in Port
  4. Three Springs Were Left Open
Noah's Flood Year Did Not Count and Three Warm Springs Were Left Open Click for full size

Water Reached His Ankles

Noah stood in the doorway of the ark and did not go in.

The animals were already inside. His wife was inside. His sons and his sons' wives were inside. The door stood open on a world that had not yet drowned, and Noah kept his feet on the dry threshold as if dry ground still meant something.

The rain began. Water ran off the eaves and pooled at the sill. It climbed the first step. It climbed the second. It found his ankles, cold, and only then did he move. He stepped in. The door shut behind him. If the water had not touched him, he would have stood there longer.

He was six hundred years old. The year that started at his ankles would not be added to the rest.

The Year That Did Not Count

The rain did not let up. Forty days of it. The boards groaned. Noah pressed his palm flat to the wood and felt the river testing the pitch he had smeared himself. Outside, every landscape he had ever walked was going under. Inside, eight people and a floating zoo waited in the dark and the stink and the noise of water hitting the roof.

A man in a wooden box while the world dissolves is not living a year. He is holding still. Food is measured. Air is measured. Time is something that happens to other people, people who still have ground.

When the count of his life was later written down, the arithmetic refused to close. Six hundred when the rain started. Three hundred and fifty after the waters withdrew. Nine hundred and fifty in all. The flood year is the missing one. It passed. The sun and the moon kept their own count. Noah's years skipped it, as if a year spent sealed in a box is not a year a man gets to keep.

The Ark Sat Like a Ship in Port

For those first forty days the ark did not ride. It sat. The hull was in the water the way a ship sits in port, heavy, touching the bottom, going nowhere. Noah felt it. Every jolt was mud, not wave. The box was a building with a flood in the yard.

Then the water increased and lifted it. The keel came free. The ark rose until it was eleven cubits above the highest mountain, a measure taken from the verse that says the waters prevailed fifteen cubits upward and the mountains were covered (Genesis 7:20). After that it rode light, as if it had been set on two planks, the way a small boat crosses from Tiberias to Susita on the Kinneret, a short hop over water with no weight in it.

The rains stopped. The ark floated on the surface of a world with no surface visible. For another hundred and fifty days the water held. No mountains. No coastlines. Just water and sky and the box in between. Then God sent a wind, and the waters began to recede, and the hull found mud again, this time the mud of Ararat, in the seventh month, on the seventeenth day.

Three Springs Were Left Open

When God closed the floodgates, He did not close all of them.

On the day the flood began, all the wellsprings of the great deep were breached. Every one. When the damming came, the verse dropped the word "all." The wellsprings of the deep were stopped. Not all of them. Three warm springs kept running: the hot spring of Tiberias on the Sea of Galilee, Hamat Gader in the east, and the cave at Banyas in the north. Steam over mud. Heat in a cold world.

Noah came down the ramp onto ground that still remembered water. He built an altar. He lived three hundred and fifty years after that, and those years were counted. The year in the box was not. The sun and the moon had kept it for the calendar of the world. His own tally had no slot for a year he had not lived so much as survived.

The three springs were still flowing when his children's children went to bathe. They are still the hot places. God had killed almost everything, and then He had left three mouths of heat in the land, on purpose, because a world coming out of a year of water would need warm ground to recover beside.


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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 32:6Bereshit Rabbah

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

That’s kind of what the ancient Rabbis were wrestling with when they looked at the story of Noah, specifically (Genesis 7:6): “And Noah was six hundred years old, and the flood was water upon the earth.”

The Rabbis in Bereshit Rabbah, a collection of early rabbinic interpretations of the Book of Genesis, dove deep into this seemingly simple verse. They asked a fascinating question: How do we count the year of the Flood in Noah’s life? Does it even count toward his lifespan?

Rabbi Yehuda and Rabbi Neḥemya had differing opinions, as readers often find in rabbinic discussions. Rabbi Yehuda argued that the year of the Flood isn’t included in the tally of Noah’s years. Noah was 600 when the Flood began, lived another 350 years after ((Genesis 9:28)), and the Flood itself lasted a full year. Yet, his total lifespan is recorded as 950 years ((Genesis 9:29)). So, where does that year fit in?

Rabbi Neḥemya respectfully disagreed. He conceded that it might not be included in Noah’s personal tally, but insisted it absolutely counts in calendrical calculations. These calculations, based on the years since Creation, wouldn't simply skip over the year of the Flood. It’s a year in history, a year that shaped the world, and a year that factors into the unfolding of time itself.

It's a subtle point, but it highlights how the Rabbis saw time itself. Was it merely a personal experience, or part of a larger, divinely ordained order? Both, perhaps.

But the Rabbis didn't stop there. They continued their meticulous examination with (Genesis 7:7): "Noah, and his sons, and his wife… came into the ark, because of the water of the flood."

Rabbi Yoḥanan offered a rather… unflattering assessment of Noah’s faith. He suggested that Noah wasn't exactly jumping at the chance to get into that ark. In fact, Rabbi Yoḥanan said, Noah was lacking in faith; if the water hadn't reached his ankles, he wouldn't have entered the ark at all!

Ouch.

This isn't a literal accusation, of course. It's an interpretation meant to highlight the human element in even the most righteous figures. Noah, despite being chosen by God, wasn't perfect. He had his doubts, his hesitations. He needed a little…push, shall we say, from the rising waters to fully commit.

What does this all mean for us? Perhaps it's a reminder that even when we're facing overwhelming circumstances – our own personal "floods" – every moment still matters. Even the toughest times are part of the bigger picture. And maybe, just maybe, it’s okay to need a little nudge to get where we need to be. Even Noah did.

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Bereshit Rabbah 32:9Bereshit Rabbah

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

Bereshit Rabbah turns to How the Ark Was Lifted and Raised Above the Earth.

What does it mean that the flood was forty days, before the ark was lifted?

Rabbi Pinchas, quoting Rabbi Levi, offers a striking comparison. He says that initially, Noah's Ark was submerged in the water "like a ship that is submerged while standing in the port." A ship docked in a harbor, its hull partially underwater, firmly grounded. That's how the Ark began its journey. It wasn't immediately tossed about; it was initially weighed down, stuck.

The initial stages of a crisis often feel like that – a slow, creeping dread, a sense of being stuck before the full force hits.

But the verse continues: "The water increased [and lifted the ark]…" And here, Rabbi Pinchas, again in the name of Rabbi Levi, gives us another potent image. Now, the Ark "floated on the water’s surface as if on two planks."

It's no longer a heavy, submerged vessel. Instead, it's light, buoyant, almost miraculously skimming the surface. It's like a small boat traveling from Tiberias to Susita – a short, easily traversed distance. Think of Tiberias, on the western shore of the Sea of Galilee (Yam Kinneret), and imagine a quick hop across the water to Susita (Hippos) on the other side.

This detail highlights the paradoxical nature of the flood. On one hand, it was a cataclysmic event, a moment of divine wrath. On the other hand, the Ark, carrying the promise of a new beginning, moved with surprising ease, protected by God's grace.

What do we make of these two contrasting images? The grounded ship, then the vessel gliding across the water? Perhaps it’s a lesson about resilience. About how even when we feel stuck, submerged in the chaos of life, there's always the potential for being lifted, for finding a way to float, to navigate even the most turbulent waters. The Midrash reminds us that even amidst devastation, hope can – and does – endure. Especially when we feel like our own "arks" are struggling to stay afloat.

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Bereshit Rabbah 33:4Bereshit Rabbah

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

The rabbis of old, in Bereshit Rabbah, one of the most important collections of rabbinic interpretations of Genesis, saw layers of meaning in these few words.

Specifically, the phrase "The wellsprings of the depth…were dammed" caught their attention. Rabbi Elazar points out a fascinating contrast. Remember the beginning of the Flood? (Genesis 7:11) says, "On that day all the wellsprings of the great depth were breached." All of them. Total chaos unleashed!

Here, after the Flood, the verse doesn't say "all." It says simply, "The wellsprings of the depth…were dammed." Why the subtle difference?

Rabbi Elazar explains that not all the wellsprings were stopped up. Some remained. Which ones? He specifies the hot spring of Tiberias (Teveria), Ḥamat Gader, and the Banyas Cave. These places, known for their warm waters, were spared, even during the Flood's devastation. It's as if even in destruction, there are pockets of life and warmth that persist. A reminder, perhaps, that even after the most terrible times, there is always hope and healing.

And what about the ark itself? After months of floating, (Genesis 8:4) tells us, "The ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat." But where, exactly, were these "mountains of Ararat"?

Bereshit Rabbah identifies them more specifically as the Corduene mountains. Details matter, don't they? It's not just some vague mountain range. It’s this mountain range. This grounding of the story in a specific location helps us visualize the scene, making it feel more real, more tangible.

So, next time you read the story of Noah, remember the details. Remember the wellsprings that kept flowing, the mountains where the ark finally came to rest. It's in these details that we find deeper meaning, reminding us of resilience, hope, and the enduring power of life, even after a great catastrophe.

What does it mean to you that even during a cataclysmic event, certain sources of warmth and healing were preserved? Where are your "Tiberias" and "Ḥamat Gader" – the places that offer solace and renewal even in the midst of chaos?

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