Parshat Noach6 min read

Noah Wakes in the Vineyard and Curses Canaan, Not Ham

Noah wakes in his vineyard tent, shamed by his son Ham. He reaches for a curse and cannot land it on Ham, so it falls on the boy Canaan.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Noah Plants a Vine and Lies Down Uncovered
  2. Ham Looks and Goes to Tell
  3. Shem and Japheth Walk in Backward
  4. Noah Wakes and Reaches for a Curse
  5. The Curse Falls on the Last-Born Son

The water had a smell when it finally went down, mud and rot and drowned green things, and into that smell Noah pushed the first root of a vine. He had outlived a world. His hands shook as he tamped the soil. He wanted one ordinary thing, a row of leaves, a cluster, a cup. He had earned a cup.

Noah Plants a Vine and Lies Down Uncovered

The vine took. It climbed and budded and hung heavy, and Noah pressed the grapes and drank what he pressed. The wine went to his head faster than he remembered wine ever going, because there was no head left in him that wine could not reach. He had buried the whole earth. He wanted to stop seeing it.

So he lay back in his tent and let the cloak slide off him, and he was uncovered, an old man asleep with his body bare to the air, the way a man is when he trusts that no one is looking. The lamp guttered. Outside, the new fields breathed.

Ham Looks and Goes to Tell

His son Ham came to the tent flap. Ham was a father himself now, with a young son of his own, the last-born, a small boy named Canaan. Ham looked in. He saw his father lying there with nothing on, the great survivor reduced to a snoring shape on the ground, and something in him curdled. He did not reach for the cloak. He turned and went to find his brothers, and his voice when he found them carried the thing he had seen the way a man carries gossip, lightly, as if it weighed nothing.

The Torah keeps the wording strange on purpose. It does not say only that Ham saw. It says "Ham, the father of Canaan, saw the nakedness of his father" (Genesis 9:22). The boy is folded into the sentence before anything has happened to him, as if the looking and the child were already one thing.

Shem and Japheth Walk in Backward

Shem and Japheth heard their brother and did the opposite of what their brother had done. They took a cloak and laid it across both their shoulders and walked backward into the tent, faces turned away, eyes on the cloth roof, on the wall, on anything but the man on the ground. They felt their way. They lowered the cloak over their father without once letting their gaze fall on him, and they backed out again into the light, and only then did they breathe.

One son had made his father a story to tell. Two sons had made him a man again, covered, his dignity returned to him in the dark where no one watched.

Noah Wakes and Reaches for a Curse

Noah came up out of the wine slowly. He felt the cloak on him that had not been on him when he lay down. He learned what had happened, who had looked and who had covered, and the knowledge sat in him like a stone. Something had been taken from him. Not his life, the flood had spared that. The quiet of a sleeping man. The decency owed to a father. Ham had robbed him of it and gone off lightly, and now Noah wanted to strike back, and his anger went straight for the one who had wronged him.

And there it stopped. Because Noah remembered the morning on the dry mountain, the door of the ark swinging open, the family stepping down onto the steaming ground, and the blessing that had come over all of them in that first hour. God had blessed Noah and his sons as they came off the ark. Ham was one of those sons. A blessing already spoken cannot be unspoken, not even by the man it landed on, not even now, not even in this. Noah could open his mouth to curse Ham and the words would die against the older words still warm on the boy's name. The blessing stood between his son and his fury like a wall.

The Curse Falls on the Last-Born Son

So the curse went where it could still go. Past Ham, who was sealed against it, down to the next thing born of Ham, the small last-born son who had not been on the ark, who carried no blessing to shield him. "Cursed be Canaan" (Genesis 9:25), Noah said, and the boy who had done nothing took the weight his father had earned. Ham had robbed Noah of his last private hour. Noah, barred from striking Ham, struck the unguarded lineage instead, the part of Ham not yet covered by God's word.

And the strange wording from before came true on its own. The verse had named the boy inside the crime, "Ham, the father of Canaan, saw," and the naming was a kind of sentence handed down early. What Ham did with his eyes became what Canaan's children would carry in their land, the Canaanites marked from this one drunken night, this one look through a tent flap, this one curse that could not land where it was aimed and so landed on a child.

Noah went out to his vines. The fields breathed. The blessing held, and so did the curse, and both of them ran forward through the generations like two streams off the same broken mountain.


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From the tradition

Sources

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The texts this telling draws on, in full. Open a card to read inline, or expand it for a wider, quieter read.

Legends of the Jews 4:75Legends of the Jews

The Torah portion of Noah certainly gives us food for thought on that subject. It's a story of survival, new beginnings..and a rather unfortunate curse.

The familiar version gives us the tale: the great flood recedes, the ark rests on Mount Ararat, and Noah, his family, and all the animals disembark to repopulate the earth. A moment of profound hope. But then, things take a turn. Noah plants a vineyard, makes wine, and, well, gets drunk. In his inebriated state, he disrobes. His son, Ham, sees his father's nakedness and tells his brothers, Shem and Japheth. They, in turn, respectfully cover their father without looking at him.

When Noah awakens from his stupor, he learns what has transpired. And instead of directly cursing Ham, the perpetrator, he curses Ham's youngest son, Canaan.

Why Canaan? This is a question that has puzzled commentators for centuries. Ginzberg, in his Legends of the Jews, suggests that Noah couldn’t curse Ham directly because God had already blessed Noah and his sons as they left the ark. A divine blessing, it seems, is a powerful thing. So, Noah, unable to harm Ham himself, directs the curse at Canaan, "the last-born son of the son that had prevented him from begetting a younger son." Ouch.

But the story doesn't end there. The Midrash (rabbinic interpretive commentary), specifically Tanhuma Noah 13, goes into vivid detail about the alleged physical consequences of Ham's transgression. It says that the descendants of Ham through Canaan were cursed with specific physical traits: red eyes because Ham looked upon his father's nakedness; misshapen lips because he spoke about it; twisted, curly hair because he twisted his head to look; and nakedness because he didn't cover his father.

A bit harsh, isn't it?

This idea of "measure for measure" – middah k’neged middah – is a recurring theme in Jewish thought. The way we act in the world, the tradition teaches, comes back to us. As we find in Midrash Rabbah, God's justice is precise and proportionate. Ham's disrespect, in this understanding, leads to a specific, tangible consequence for his descendants.

This story certainly raises a lot of questions. Is it a just curse? What does it say about inherited guilt? And how should we interpret these physical characteristics attributed to Canaan's descendants?

The tale of Noah's curse on Canaan is a complex one, steeped in questions of divine justice, familial responsibility, and the enduring impact of our actions. It's a reminder that even in moments of new beginnings, the past can cast a long shadow. Food for thought,.

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The Midrash of Philo 22:1The Midrash of Philo

It's like the biblical text is hinting at something more, inviting us to dig a little deeper. Consider the story of Noah and his sons after the flood. It's a well-known tale: Noah gets drunk, lies uncovered in his tent, and his son Ham sees him in this state. But it’s the way the Torah phrases it that catches the eye: "Ham, the father of Canaan, saw the nakedness of his father" (Genesis 9:22).

Why this specific phrasing? Why not just "Ham saw his father's nakedness"?

That’s the question posed in the Midrash of Philo. This midrash (rabbinic interpretive commentary), or interpretive tradition, zeroes in on that seemingly redundant phrase: "Ham, the father of Canaan, saw the nakedness of his father." It’s not just Ham; it's Ham the father of Canaan. What’s the significance?

The midrash implies that there's a connection being drawn between Ham's act and the future fate of his descendants, specifically the Canaanites. The Torah is subtly suggesting that Ham's transgression, his act of disrespect towards his father, will somehow manifest in the destiny of his offspring. The Torah could have simply said, "Ham saw his nakedness." But the inclusion of "the father of Canaan" acts as a kind of foreshadowing. It's like a little seed of consequence planted right there in the text.

It invites us to consider the idea of inherited traits, not just physical ones, but also moral and spiritual tendencies. Does a parent's behavior somehow influence the path of their children? The Torah, through this small detail, seems to suggest that it might.

So, the next time you encounter a seemingly unnecessary detail in the Torah, remember Ham, the father of Canaan. Remember that sometimes, the extra words are there to tell a story all their own, a story of cause and effect, of action and consequence, that resonates across generations. It's a reminder that even the smallest choices can have far-reaching effects, shaping not only our own lives but also the lives of those who come after us.

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Yalkut Shimoni on Torah 61:11Yalkut Shimoni on Torah

"And Noah awoke from his wine" (Genesis 9:24). His wine left him, "and he knew what his youngest son had done to him," his unfit son, as you say, "for the bronze altar that was before the LORD was too small to hold" (1 Kings 8:64). "And he said, Cursed be Canaan" (Genesis 9:25). Ham sinned, yet Canaan was cursed. Rabbi Yehuda says: because it is written, "And God blessed Noah and his sons" (Genesis 9:1), and there is no curse where there is a blessing; therefore he said, "Cursed be Canaan."

Happy are the righteous: not only do they earn merit for themselves, but they bring merit to their children and their children's children to the end of all generations. Aaron had many sons who deserved to be burned like Nadab and Abihu, as it is said, "those who remained" (Leviticus 10:12), yet the merit of their ancestors protected them. Woe to the wicked: they bring guilt upon themselves and upon their children and their children's children to the end of all generations. Canaan had many sons who deserved to be ordained as scholars, like Tavi the servant of Rabban Gamliel, yet the guilt of their ancestors caused their downfall.

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