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The Divine Separation of Waters

TANAKH

The creation and organization of water by God during the creation of the world is a foundational aspect of the Genesis narrative. The Torah describes how God separated the waters to create the sky and gathered the waters below to reveal dry land, marking the second and third days of creation.

God said, “Let there be an expanse in the midst of the water, that it may separate water from water.” God made the expanse, and it separated the water which was below the expanse from the water which was above the expanse. And it was so. God called the expanse Sky. And there was evening and there was morning, a second day. God said, “Let the water below the sky be gathered into one area, that the dry land may appear.” And it was so.

Genesis 1:6-9

The Angel of Destruction and the Flood

KABBALAH

The Zohar presents a unique perspective on the Flood, involving the Angel of Destruction as an active participant in the punishment. This foundational Kabbalistic text, traditionally attributed to Rabbi Shimon bar Yochai, delves into the mystical and esoteric aspects of the Torah.

You may perhaps say that there was not here any destroying angel, but only the onrush of the overwhelming waters. This is not so; no doom is ever executed on the world, whether of annihilation or any other chastisement, but the destroying angel is in the midst of the visitation. So here there was indeed a flood, but this was only an embodiment of the destroyer who assumed its name. Hence the command given to Noah to hide himself and not to show himself abroad.

Zohar, Noach 12:80

When a Husband Falls into Water

TALMUD

The legal status of a wife whose husband falls into water and does not emerge is a complex issue with significant halachic implications. The Talmudic tractate Yevamot explores various rabbinic opinions and scenarios to determine whether the wife is permitted to remarry.

MISHNA: If a man fell into the water and did not come out, whether the body of water has a visible end or does not have a visible end, his wife is prohibited from remarrying. There is no absolute proof that the man died, as it is possible that he emerged from the water some distance away. Rabbi Meir said: An incident occurred involving a certain person who fell into the Great Cistern and emerged only after three days…

Yevamot 121a:7-10

The Suspended Waters

MIDRASH

The separation of waters in the creation narrative is not just a physical act but a profound metaphysical and theological event. The early medieval midrash, Bereshit Rabbah, uses vivid imagery to explain how the upper waters are suspended above the firmament by the word of God.

Rabbi Pinḥas said in the name of Rabbi Hoshaya: Equivalent to the space between the earth and the firmament, so is the distance between the firmament and the upper waters. “Let there be a firmament in the midst of the water” – at the midpoint between them.
Rabbi Tanḥuma said: I will say the source. Had it been stated: “God made the firmament and he divided between the waters that were on the firmament,” I would have said that the upper waters rest directly upon the firmament. But since it says: “And the waters that were above the firmament” (Genesis 1:7) – [it indicates that] the upper…

Bereshit Rabbah 4:3

The Essential Roles of Miriam and Aaron

TOSEFTA

The deaths of Miriam and Aaron significantly affected the Israelites' access to essential resources such as water and guidance. The Tosefta, an early compilation of Jewish oral law, underscores the importance of Miriam's well and Aaron's cloud, which provided divine protection and leadership to the Israelites throughout their journey in the desert.

As long as Miriam was alive, there was a well that sustained Israel. Once Miriam died, what does it say, but (Num. 20:1-2), "Miriam died there ... And there was no water for the community," [meaning] that the well had disappeared. As long as Aaron was alive, the column of cloud guided Israel. Once Aaron died, what does it say, but (Num. 21:1), "And the Canaanite, the king of Arad, who ruled the Negev, heard [that Israel was coming]." That same evildoer raised an army and came to wage war with Israel…

Tosefta Sotah 11:1

Miracle at the Reed Sea

TARGUM

The miraculous intervention of God at the Reed Sea underscores His power and the pivotal role of Moses' prayer in saving the Israelites, specifically by parting the waters. The Aramaic Targum to Song of Songs vividly recounts this event from the Exodus, emphasizing the divine miracle at the Reed Sea and Moses' intercessory role in ensuring safe passage through the parted waters.

1:9 When Israel went out from Egypt, Pharaoh and his army pursued after them with chariots and horsemen, and the way was closed for them on four sides. On the right and left were wildernesses that were full of fiery serpents, behind them was the wicked Pharaoh with his armies, and in front of them was the Reed Sea. What did the Holy One, Blessed be He, do? He revealed himself in the fullness of His strength at the Sea. He dried up the sea, but the mud He did not dry up. The wicked (the mixed multitude of foreigners who were among them) said, “He can dry up the waters of the Sea…

Aramaic Targum to Song of Songs 1:9

The Consequences of Leadership Failures

COMMENTARY

In the Torah portion 'Hukkat' from the Book of Numbers, Moses and Aaron's failure to trust and honor God led to a pivotal consequence: they were barred from entering the Promised Land. Rabbi Jonathan Sacks explores the ethical implications of this event, where Moses struck the rock instead of speaking to it as commanded, despite water still miraculously gushing forth.

He and Aaron gathered the assembly together in front of the rock and Moses said to them, “Listen, you rebels, must we bring you water out of this rock?” Then Moses raised his arm and struck the rock twice with his staff. Water gushed out, and the community and their livestock drank.
But the Lord said to Moses and Aaron, “Because you did not trust in Me enough to honour Me as holy in the sight of the Israelites, you will not bring this community into the land I give them.” (Num. 20:10–12)

Essays in Ethics; A Weekly Reading of the Jewish Bible, Hukkat; Anger Management 3

The Mystical Power of Psalms

CHASIDUT

Reciting Psalms is believed to have the mystical power to invoke rain. In Sefer HaMiddot, Rabbi Nachman of Breslov explains the linguistic connection between the Hebrew word for Psalms (Tehillim) and a verse from Deuteronomy that speaks of rain.

Reciting Psalms is a segulah for bringing rain. [We learn this from the Hebrew word for Psalms], TeHiLiM, which is an acronym for “Limtar Hashamayim Tishteh Mayim ([the Land of Israel] drinks water from the rain of heaven)” (Deuteronomy 11:11).

Sefer HaMiddot, A Divine Remedy 4

Prayers for Rain

GUIDES

Droughts were seen as divine warnings, necessitating communal prayer and fasting to seek God's mercy. Tractate Taanit in the Babylonian Talmud outlines the structured response to droughts, emphasizing the importance of rain for sustaining life.

The most common misfortune that should stir feelings of repentance is a lack of rain, and therefore most of the tractate deals with this issue. As stated in the Torah (Deuteronomy 11:17), a drought is a sign of God's anger, as both a warning and a punishment. At a time of a dearth of rain, even more than with other disasters, one has no way to improve the situation other than by turning to God and praying. Furthermore, a lack of rain is not simply a local or temporary problem; it can bring catastrophe on the entire country…

Introductions to the Babylonian Talmud, Taanit, Introduction to Taanit 5

The Meaning Behind the Rivers' Names

TALMUD

The names of the rivers Tigris and Euphrates are derived from the unique qualities of their waters. The Gemara in tractate Berakhot offers an etymological explanation of these rivers' names, highlighting the sharp and light waters of the Tigris and the fruitful waters of the Euphrates.

The Gemara proceeds to explain the names of these rivers. What is the source of the name Ḥidekel [Tigris]? Rav Ashi said: Its name is an acronym derived from the fact that its waters are sharp [ḥadin] and light [kalin] and therefore good for drinking. What is the source of the name Perat [Euphrates]? It is so named because its waters are fruitful [parin] and multiply [ravin]; there are many fish in it.

Berakhot 59b:4

The Spiritual Power of Washing Hands

MUSAR

Washing hands with a full vessel of water before and after meals is believed to ward off harmful spirits and attract divine blessings. The 17th-century ethical and mystical work, Kav HaYashar, by Rabbi Tzvi Hirsch Kaidanover, provides practical advice on piety and spirituality, including the significance of this practice.

We find in a passage in Shabbos (62b) that Rav Ashi said, “I washed with my hands full of water and I was granted my hands full of goodness.” In other words, because Rav Ashi used to pour a full vessel of water over his hands whenever he washed, both before and after the meal, the Holy One Blessed is He repaid him by filling his house with the goodness of wealth, for Rav Ashi was a very wealthy man. This is because when a man dines at home with his family numerous harmful spirits would also like to partake of the meal…

Kav HaYashar 13:9

Miracles at the Waters

JEWISH THOUGHT

The miraculous drying up of the waters of the Jordan and the Red Sea showcases YHVH's might and instills reverence among all peoples. This passage from the Book of Joshua recounts the Israelites' crossing of the Jordan River, paralleling the Red Sea crossing, to emphasize God's power.

For YHVH your God dried up the waters of Jordan from before you, until ye were passed over, as YHVH your God did to the Red Sea, which He dried up from before us, until we were passed over, that all the peoples of the earth may know the hand of YHVH, that it is mighty; that ye may fear YHVH your God for ever. (Josh. 4:23–24)

Man and God, Chapter 1 the Knowledge of God 35

The Balance of Rain

TALMUD

While rain is essential for agriculture, too much of it can be harmful. The Talmudic tractate Taanit discusses the importance of praying for a moderate amount of rain to ensure optimal agricultural productivity.

The Sages taught: “Then I will give your rains in their season” (Leviticus 26:4). This means that the earth will be neither drunk nor thirsty; rather, a moderate amount of rain will fall. For as long as the rains are abundant, they muddy the soil of the land, and it does not give out its produce. Alternatively,

Taanit 22b:19

Purity of Water for Ritual Use

MISHNAH

The Mishnah details the specific conditions under which water becomes invalid for ritual use, highlighting the importance of purity in Jewish practice. This early third-century text from the Mishnah discusses the laws of ritual purity, particularly focusing on water used for handwashing (netilat yadayim).

Water which had become so unfit that it could not be drunk by a beast: If it was in a vessel it is invalid, But if it was in the ground it is valid. If there fell into [the water], dye, or gum or sulphate of copper and its color changed, it is invalid. If a person did any work with it or soaked his bread in it, it is invalid. Shimon of Teman says: even if he intended to soak his bread in one water and it fell into another water the water is valid.

Mishnah Yadayim 1:3

Water carrier of Jerusalem, 1890. Library of Congress

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