Frequently Asked Questions
Q: What does Genesis 8:2 mean when it says 'the fountains of the deep and the windows of heaven were stopped'?
A: This verse describes the end of the Great Flood in Noah's time. According to Rashi, the 'fountains of the deep' refers to underground water sources that had burst open (Genesis 7:11), and the 'windows of heaven' were openings through which rain fell. The stopping of both marked the conclusion of the floodwaters that covered the earth.
Q: Why is it significant that both the fountains of the deep and windows of heaven were stopped?
A: The Torah emphasizes both sources to show that the floodwaters came from above (rain) and below (underground waters). The Ramban explains that this dual cessation demonstrates Hashem's complete control over nature - He could start and stop the flood at will, showing it was a deliberate divine act, not a natural disaster.
Q: What can we learn from how the floodwaters stopped in Genesis 8:2?
A: The Midrash teaches that just as the floodwaters stopped in an orderly fashion (first the rain stopped, then the underground waters receded), so too does Hashem bring salvation gradually. This teaches patience - even when we pray for help, the resolution may come step by step, just as Noah had to wait for the waters to fully recede.
Q: How does Genesis 8:2 relate to weather and nature today?
A: The verse reminds us that all natural phenomena - rain, springs, etc. - are ultimately controlled by Hashem. The Talmud (Ta'anit 2a) explains that rainfall depends on merit, not just natural cycles. While we no longer experience miracles like the flood, we should still see nature as reflecting Hashem's ongoing involvement in the world.
Q: Why does the Torah use the poetic terms 'fountains of the deep' and 'windows of heaven'?
A: Rashi explains these as metaphorical descriptions - there aren't literal windows in heaven. The imagery conveys that just as windows can be opened or closed at will, so too Hashem controls the rains. The 'fountains of the deep' similarly represent the mysterious underground water sources that people in ancient times wondered about, showing Hashem's dominion over all water sources.
Understanding the Cessation of the Flood Waters
The verse (Bereishit 8:2) describes the stopping of the floodwaters after the Mabul (Great Flood). The phrase "וַיִּסָּכְרוּ מַעְיְנֹת תְּהוֹם" ("the fountains of the deep were stopped") refers to the subterranean waters that burst forth at the onset of the flood (Bereishit 7:11), while "וַאֲרֻבֹּת הַשָּׁמַיִם" ("the windows of heaven") refers to the heavenly waters that poured down. Rashi explains that these "windows" were openings through which rain descended, and their closure marked the end of the deluge.
Divine Control Over Nature
Ramban (Nachmanides) emphasizes that this verse highlights Hashem's absolute control over creation. The flood was not a natural disaster but a divinely ordained event, and its cessation likewise occurred by divine decree. The term "וַיִּכָּלֵא" ("were stopped") implies a deliberate withholding, reinforcing the idea that nature operates according to Hashem's will.
Symbolism of the "Windows of Heaven"
The Midrash (Bereishit Rabbah 33:7) interprets "אֲרֻבֹּת הַשָּׁמַיִם" metaphorically, suggesting that these "windows" represent channels of divine blessing or judgment. Just as they were opened for destruction, they can be opened for sustenance (as in Malachi 3:10, where the same term is used for heavenly bounty). This duality teaches that divine providence can manifest as both mercy and justice.
The Order of Cessation
Lessons for Repentance and Renewal
The Talmud (Sanhedrin 108a) connects the flood's end to Noah's prayers and sacrifices, implying that divine mercy responds to human repentance. The stopping of the waters symbolizes a new beginning, teaching that even after severe judgment, Hashem provides opportunities for renewal. This aligns with the broader theme of teshuvah (repentance) in Jewish thought.