Chapter 9

1And God blessed Noah and his sons, and He said to them: "Be fruitful and multiply and fill the earth.   אוַיְבָ֣רֶךְ אֱלֹהִ֔ים אֶת־נֹ֖חַ וְאֶת־בָּנָ֑יו וַיֹּ֧אמֶר לָהֶ֛ם פְּר֥וּ וּרְב֖וּ וּמִלְא֥וּ אֶת־הָאָֽרֶץ:
2And your fear and your dread shall be upon all the beasts of the earth and upon all the fowl of the heaven; upon everything that creeps upon the ground and upon all the fish of the sea, [for] they have been given into your hand[s].   בוּמוֹרַֽאֲכֶ֤ם וְחִתְּכֶם֙ יִֽהְיֶ֔ה עַ֚ל כָּל־חַיַּ֣ת הָאָ֔רֶץ וְעַ֖ל כָּל־ע֣וֹף הַשָּׁמָ֑יִם בְּכֹל֩ אֲשֶׁ֨ר תִּרְמֹ֧שׂ הָֽאֲדָמָ֛ה וּבְכָל־דְּגֵ֥י הַיָּ֖ם בְּיֶדְכֶ֥ם נִתָּֽנוּ:
and your dread: Heb. וְחִתְּכֶם, means “your fear,” like (Job 6:21):“You see terror (חֲתַת).” According to the Aggadah (Shab. 151b), however, it is an expression of life (חַיּוּת) , for as long as an infant [even] one day old is alive, there is no need to guard him from mice, but if Og, the king of Bashan is dead, he must be guarded from mice, as it is said: “And your fear and your life shall be.” When will your fear be upon the creatures? As long as you are alive.   וחתכם: ואימתכם כמו (איוב ו כא) תראו חתת. ואגדה לשון חיות שכל זמן שהתינוק בן יומו חי אין אתה צריך לשומרו מן העכברים, עוג מלך הבשן מת, צריך לשומרו מן העכברים, שנאמר ומוראכם וחתכם יהיה, אימתי יהיה מוראכם על החיות, כל זמן שאתם חיים:
3Every moving thing that lives shall be yours to eat; like the green vegetation, I have given you everything.   גכָּל־רֶ֨מֶשׂ֙ אֲשֶׁ֣ר הוּא־חַ֔י לָכֶ֥ם יִֽהְיֶ֖ה לְאָכְלָ֑ה כְּיֶ֣רֶק עֵ֔שֶׂב נָתַ֥תִּי לָכֶ֖ם אֶת־כֹּֽל:
shall be yours to eat: (Sanhedrin 59b) For I did not permit the first man [Adam] to eat meat, but only vegetation, but for you, just as the green vegetation which I permitted for the first man, I have given you everything.   לכם יהיה לאכלה: שלא הרשיתי לאדם הראשון לאכול בשר אלא ירק עשב, ולכם כירק עשב שהפקרתי לאדם הראשון, נתתי לכם את כל:
4But, flesh with its soul, its blood, you shall not eat.   דאַךְ־בָּשָׂ֕ר בְּנַפְשׁ֥וֹ דָמ֖וֹ לֹ֥א תֹאכֵֽלוּ:
flesh with its soul: He prohibited them [to eat] a limb [cut off from] a living creature; i.e., as long as its soul is in it, you shall not eat the flesh. — [from Sanh. ad loc.] [i.e., if the limb is cut from the animal while it is alive, it is forbidden to be eaten even after the animal expires.]   בשר בנפשו: אסר להם אבר מן החי, כלומר כל זמן שנפשו בו לא תאכלו הבשר:
with its soul, its blood: As long as its soul is within it.   בנפשו דמו: בעוד נפשו בו:
flesh with its soul…you shall not eat: This refers to a limb of a living creature. And also, its blood, you shall not eat-This refers to blood of a living creature. — [from above source]   בשר בנפשו לא תאכלו: הרי אבר מן החי ואף בנפשו דמו לא תאכלו, הרי דם מן החי:
5But your blood, of your souls, I will demand [an account]; from the hand of every beast I will demand it, and from the hand of man, from the hand of each man, his brother, I will demand the soul of man.   הוְאַ֨ךְ אֶת־דִּמְכֶ֤ם לְנַפְשֹֽׁתֵיכֶם֙ אֶדְר֔שׁ מִיַּ֥ד כָּל־חַיָּ֖ה אֶדְרְשֶׁ֑נּוּ וּמִיַּ֣ד הָֽאָדָ֗ם מִיַּד֙ אִ֣ישׁ אָחִ֔יו אֶדְר֖שׁ אֶת־נֶ֥פֶשׁ הָֽאָדָֽם:
But your blood: Even though I permitted you to take the life of animals, your blood I will demand of one who sheds his own blood [i.e., who commits suicide]. — [from Gen. Rabbah 34:13, B.K. 91b]   ואך את דמכם: אף על פי שהתרתי לכם נטילת נשמה בבהמה, את דמכם אדרוש מהשופך דם עצמו:
of your souls: Also one who strangles himself, even though no blood issued from him. — [Gen. Rabbah ad loc.]   לנפשותיכם: אף החונק עצמו אף על פי שלא יצא ממנו דם:
from the hand of every beast: Since the Generation of the Flood had sinned, and they were abandoned as prey for the wild beasts, which would have power over them, as it is said (Ps. 49:13, 21): “he is compared to the silenced animals” ; therefore, it was necessary to warn the beasts about them [not to kill them]. — [from unknown midrashic sources]   מיד כל חיה: לפי שחטאו דור המבול והופקרו למאכל חיות רעות לשלוט בהן, שנאמר (תהלים מט יג) נמשל כבהמות נדמו, לפיכך הוצרך להזהיר עליהן את החיות:
and from the hand of man: From the hand of one who kills intentionally, without witnesses, I will demand [his life]. Cf. Targum Jonathan , verse 6.   ומיד האדם: מיד ההורג במזיד ואין עדים אני אדרוש:
from the hand of each man, his brother: From the hand of the one who loves him like a brother, and killed him unintentionally, I will demand [punishment], if he does not go into exile nor beg that his iniquity be forgiven. For even the inadvertent sinner requires atonement. If there are no witnesses to sentence him to exile, and he does not humble himself, the Holy One, blessed be He, will demand it of him, as our Rabbis expounded [on the verse] (Exod. 21:13): “And God placed him into his hand,” in Tractate Makkoth (10b): the Holy One, blessed be He, causes them to meet at the same inn, etc. [The passage reads: What is this verse speaking of? Of two men, each of whom had murdered a person; one had murdered intentionally and one had murdered unintentionally. This one had no witnesses, and that one had no witnesses. The Holy One, blessed be He, causes them to meet at the same inn; the one who murdered intentionally sits under a ladder, and the one who murdered unintentionally climbs down the ladder, and falls upon him, killing him. The one who murdered intentionally is killed, and the one who killed unintentionally is exiled.]   מיד איש אחיו: מיד שהוא אוהב לו כאח והרגו שוגג, אני אדרוש, אם לא יגלה ויבקש על עונו לימחל, שאף השוגג צריך כפרה, ואם אין עדים לחייבו גלות והוא אינו נכנע, הקדוש ברוך הוא דורש ממנו. כמו שדרשו רבותינו ז"ל והא-להים אנה לידו במסכת מכות (י ב) הקדוש ברוך הוא מזמנן לפונדק אחד וכו':
6Whoever sheds the blood of man through man shall his blood be shed, for in the image of God He made man.   ושֹׁפֵךְ֙ דַּ֣ם הָֽאָדָ֔ם בָּֽאָדָ֖ם דָּמ֣וֹ יִשָּׁפֵ֑ךְ כִּ֚י בְּצֶ֣לֶם אֱלֹהִ֔ים עָשָׂ֖ה אֶת־הָֽאָדָֽם:
through man shall his blood be shed: If there are witnesses, you kill him. Why? “For in the image of God, etc.”   באדם דמו ישפך: אם יש עדים המיתוהו אתם, למה, כי בצלם א-להים וגו':
He made man: This is an elliptical verse. It should read: “the Maker made man,” and there are many such instances in Scripture.   עשה את האדם: זה מקרא חסר, וצריך להיות עשה העושה את האדם, וכן הרבה במקרא:
7And you, be fruitful and multiply; swarm upon the earth and multiply thereon."   זוְאַתֶּ֖ם פְּר֣וּ וּרְב֑וּ שִׁרְצ֥וּ בָאָ֖רֶץ וּרְבוּ־בָֽהּ:
And you, be fruitful and multiply: According to its simple meaning: the first [mention of this expression] (verse 1) was a blessing, and this [mention] is a commandment. According to its midrashic interpretation, [it is written here] to compare one who does not engage in propagation to one who sheds blood. — [from Yev. 63b]   ואתם פרו ורבו: לפי פשוטו הראשונה לברכה, וכאן לצווי. ולפי מדרשו להקיש מי שאינו עוסק בפריה ורביה לשופך דמים:
8And God said to Noah and to his sons with him, saying:   חוַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־נֹ֔חַ וְאֶל־בָּנָי֥ו אִתּ֖וֹ לֵאמֹֽר:
9"And I, behold I am setting up My covenant with you and with your seed after you.   טוַאֲנִ֕י הִֽנְנִ֥י מֵקִ֛ים אֶת־בְּרִיתִ֖י אִתְּכֶ֑ם וְאֶת־זַרְעֲכֶ֖ם אַֽחֲרֵיכֶֽם:
And I, behold I: Agree with you, for Noah was afraid to engage in propagation until the Holy One, blessed be He, promised him never to destroy the world again, and so He did. He ultimately said to him, “Behold I agree to make a confirmation and a strengthening of a covenant for My promise, and I will give you a sign.” - [from Tan. Buber, Noach 17]   ואני הנני: מסכים אני עמך, שהיה נח דואג לעסוק בפריה ורביה עד שהבטיחו הקדוש ברוך הוא שלא לשחת את העולם עוד, וכן עשה. ובאחרונה אמר לו הנני מסכים לעשות קיום וחזוק ברית להבטחתי, ואתן לך אות:
10And with every living creature that is with you, among the fowl, among the cattle, and among all the beasts of the earth with you, of all those who came out of the ark, of all the living creatures of the earth.   יוְאֵ֨ת כָּל־נֶ֤פֶשׁ הַֽחַיָּה֙ אֲשֶׁ֣ר אִתְּכֶ֔ם בָּע֧וֹף בַּבְּהֵמָ֛ה וּבְכָל־חַיַּ֥ת הָאָ֖רֶץ אִתְּכֶ֑ם מִכֹּל֙ יֹֽצְאֵ֣י הַתֵּבָ֔ה לְכֹ֖ל חַיַּ֥ת הָאָֽרֶץ:
and among all the beasts of the earth with you: These are the ones that walk with people.   חית הארץ אתכם: הם המתהלכים עם הבריות:
of all those who came out of the ark: to include abominable creatures and creeping animals.   מכל יוצאי התבה: להביא שקצים ורמשים:
the living creatures of the earth: to include the demons, which are not included in “every living creature that is with you,” for they do not walk with human beings.   לכל חית הארץ: להביא המזיקין שאינן בכלל החיה אשר אתכם, שאין הילוכן עם הבריות:
11And I will establish My covenant with you, and never again will all flesh be cut off by the flood waters, and there will never again be a flood to destroy the earth."   יאוַֽהֲקִֽמֹתִ֤י אֶת־בְּרִיתִי֙ אִתְּכֶ֔ם וְלֹֽא־יִכָּרֵ֧ת כָּל־בָּשָׂ֛ר ע֖וֹד מִמֵּ֣י הַמַּבּ֑וּל וְלֹא־יִֽהְיֶ֥ה ע֛וֹד מַבּ֖וּל לְשַׁחֵ֥ת הָאָֽרֶץ:
And I will establish: I will make a confirmation for My covenant, and what is its confirmation? The rainbow, as it [Scripture] proceeds to conclude. [Note that the Oxford ms. and the Guadalajara ed. read: the sign of the rainbow. However, our edition coincides with other early editions.]   והקימותי: אעשה קיום לבריתי, ומהו קיומו, את הקשת כמו שמסיים והולך:
12And God said: "This is the sign of the covenant, which I am placing between Me and between you, and between every living soul that is with you, for everlasting generations.   יבוַיֹּ֣אמֶר אֱלֹהִ֗ים זֹ֤את אֽוֹת־הַבְּרִית֙ אֲשֶׁר־אֲנִ֣י נֹתֵ֗ן בֵּינִי֙ וּבֵ֣ינֵיכֶ֔ם וּבֵ֛ין כָּל־נֶ֥פֶשׁ חַיָּ֖ה אֲשֶׁ֣ר אִתְּכֶ֑ם לְדֹרֹ֖ת עוֹלָֽם:
for everlasting generations: It [the word דֹרֹת] is written defectively [without the letter “vav”] because there were generations that did not require the sign because they were completely righteous, such as the generation of Hezekiah, the king of Judah, and the generation of Rabbi Shimon bar Yochai (Gen. Rabbah 35:2).   לדרת עולם: נכתב חסר, שיש דורות שלא הוצרכו לאות לפי שצדיקים גמורים היו, כמו דורו של חזקיהו מלך יהודה, ודורו של רבי שמעון בן יוחאי:
13My rainbow I have placed in the cloud, and it shall be for a sign of a covenant between Myself and the earth.   יגאֶת־קַשְׁתִּ֕י נָתַ֖תִּי בֶּֽעָנָ֑ן וְהָֽיְתָה֙ לְא֣וֹת בְּרִ֔ית בֵּינִ֖י וּבֵ֥ין הָאָֽרֶץ:
14And it shall come to pass, when I cause clouds to come upon the earth, that the rainbow will appear in the cloud.   ידוְהָיָ֕ה בְּעַֽנְנִ֥י עָנָ֖ן עַל־הָאָ֑רֶץ וְנִרְאֲתָ֥ה הַקֶּ֖שֶׁת בֶּֽעָנָֽן:
when I cause clouds to come: when it comes to My mind to bring darkness and destruction to the world. — [from Gen. Rabbah 35:3]   בענני ענן: כשתעלה במחשבה לפני להביא חשך ואבדון לעולם:
15And I will remember My covenant, which is between Me and between you and between every living creature among all flesh, and the water will no longer become a flood to destroy all flesh.   טווְזָֽכַרְתִּ֣י אֶת־בְּרִיתִ֗י אֲשֶׁ֤ר בֵּינִי֙ וּבֵ֣ינֵיכֶ֔ם וּבֵ֛ין כָּל־נֶ֥פֶשׁ חַיָּ֖ה בְּכָל־בָּשָׂ֑ר וְלֹא־יִֽהְיֶ֨ה ע֤וֹד הַמַּ֨יִם֙ לְמַבּ֔וּל לְשַׁחֵ֖ת כָּל־בָּשָֽׂר:
16And the rainbow shall be in the cloud, and I will see it, to remember the everlasting covenant between God and between every living creature among all flesh, which is on the earth."   טזוְהָֽיְתָ֥ה הַקֶּ֖שֶׁת בֶּֽעָנָ֑ן וּרְאִיתִ֗יהָ לִזְכֹּר֙ בְּרִ֣ית עוֹלָ֔ם בֵּ֣ין אֱלֹהִ֔ים וּבֵין֙ כָּל־נֶ֣פֶשׁ חַיָּ֔ה בְּכָל־בָּשָׂ֖ר אֲשֶׁ֥ר עַל־הָאָֽרֶץ:
between God and between every living creature: Between the Standard of Justice of Heaven and between you, for it should have stated, “Between Me and every living creature!” But the following is its midrashic interpretation: When the standard of justice comes to accuse you (to condemn you), I will see the aforementioned sign. — [Gen. Rabbah 35:3] Other editions read: I will see the sign, and it will be remembered.   בין א-להים ובין כל נפש חיה: בין מדת הדין של מעלה וביניכם שהיה לו לכתוב וביני ובין כל נפש חיה. אלא זהו מדרשו כשתבא מדת הדין לקטרג עליכם (לחייב אתכם) אני רואה את האות ונזכר:
17And God said to Noah: "This is the sign of the covenant that I have set up, between Myself and between all flesh that is on the earth."   יזוַיֹּ֥אמֶר אֱלֹהִ֖ים אֶל־נֹ֑חַ זֹ֤את אֽוֹת־הַבְּרִית֙ אֲשֶׁ֣ר הֲקִמֹ֔תִי בֵּינִ֕י וּבֵ֥ין כָּל־בָּשָׂ֖ר אֲשֶׁ֥ר עַל־הָאָֽרֶץ:
This is the sign of the covenant: He showed him [Noah] the bow and said to him, “Here is the sign of which I spoke.” [The expression, “This is,” always denotes that the object is being pointed out by the speaker. Cf. Rashi , Exod. 12:2, 30:13, Lev. 8:5, 11:2.]   זאת אות הברית: הראהו הקשת ואמר לו הרי האות שאמרתי:
18And the sons of Noah who came out of the ark were Shem, Ham, and Japheth; and Ham he was the father of Canaan.   יחוַיִּֽהְי֣וּ בְנֵי־נֹ֗חַ הַיֹּֽצְאִים֙ מִן־הַתֵּבָ֔ה שֵׁ֖ם וְחָ֣ם וָיָ֑פֶת וְחָ֕ם ה֖וּא אֲבִ֥י כְנָֽעַן:
and Ham-he was the father of Canaan: Why was it necessary to say this here? Because the chapter proceeds to deal with Noah’s drunkenness, in which Ham sinned, and because of him Canaan was cursed, and since the generations of Ham were not yet written, and we do not know that Canaan was his son, it was necessary to say here, “and Ham-he was the father of Canaan.”   וחם הוא אבי כנען: למה הוצרך לומר כאן, לפי שהפרשה עסוקה ובאה בשכרותו של נח שקלקל בה חם, ועל ידו נתקלל כנען, ועדיין לא כתב תולדות חם, ולא ידענו שכנען בנו, לפיכך הוצרך לומר כאן וחם הוא אבי כנען:
19These three were the sons of Noah, and from these, the entire earth spread out.   יטשְׁלשָׁ֥ה אֵ֖לֶּה בְּנֵי־נֹ֑חַ וּמֵאֵ֖לֶּה נָֽפְצָ֥ה כָל־הָאָֽרֶץ:
20And Noah began to be a master of the soil, and he planted a vineyard.   כוַיָּ֥חֶל נֹ֖חַ אִ֣ישׁ הָֽאֲדָמָ֑ה וַיִּטַּ֖ע כָּֽרֶם:
[And Noah] began: Heb. וַיָּחֶל. [This can be understood as] “he made himself profane,” for he should have first engaged in planting something different. — [Gen. Rabbah 36:3. I.e., he should not have planted a vineyard, from which wine is produced, but other trees.]   ויחל: עשה עצמו חולין, שהיה לו לעסוק תחלה בנטיעה אחרת:
a master of the soil: אִישׁ הָאֲדָמָה, the master of the earth, like (Ruth 1:3): “Naomi’s husband (אִישׁ).” Rashi explains that Elimelech was called אִישׁ נָעָמִי because of his mastery over her. Cf. Commentary Digest ad loc.   איש האדמה: אדוני האדמה, כמו (רות א ג) איש נעמי:
and he planted a vineyard: When he entered the ark, he brought with him vine branches and shoots of fig trees. — [from Gen. Rabbah 36:3]   ויטע כרם: כשנכנס לתיבה הכניס עמו זמורות ויחורי תאנים:
21And he drank of the wine and became drunk, and he uncovered himself within his tent.   כאוַיֵּ֥שְׁתְּ מִן־הַיַּ֖יִן וַיִּשְׁכָּ֑ר וַיִּתְגַּ֖ל בְּת֥וֹךְ אָֽהֳלֹֽה:
his tent: it is written אָהֳלֹה [and not the usual אָהֳלוֹ]. This alludes to the Ten Tribes, who were referred to by the name of Samaria, which was called Oholah [אָהֳלָה] (Ez. 23:4), who were exiled on account of wine, as is written (Amos 6:6): “who drink from basins of wine.” - [from Tan. Buber, Noach 21]   אהלו: אהלה כתיב רמז לעשרת שבטים שנקראו על שם שומרון שנקראת אהלה, שגלו על עסקי היין, שנאמר (עמוס ו ו) השותים במזרקי יין:
and he uncovered himself: Heb. וַיִּתְגַּל, the הִתְפָּעֵל conjugation [the reflexive].   ויתגל: לשון ויתפעל:
22And Ham, the father of Canaan, saw his father's nakedness, and he told his two brothers outside.   כבוַיַּ֗רְא חָ֚ם אֲבִ֣י כְנַ֔עַן אֵ֖ת עֶרְוַ֣ת אָבִ֑יו וַיַּגֵּ֥ד לִשְׁנֵֽי־אֶחָ֖יו בַּחֽוּץ:
And Ham, the father of Canaan, saw: (Gen. Rabbah 36:7) Some of our Sages say: Canaan saw and told his father; therefore, he was mentioned regarding the matter, and he was cursed.   וירא חם אבי כנען: יש מרבותינו אומרים כנען ראה והגיד לאביו לכך הוזכר על הדבר ונתקלל:
saw his father’s nakedness: Some say that he castrated him, and some say that he sodomized him. — [from Sanh. 70a]   וירא את ערות אביו: יש אומרים סרסו ויש אומרים רבעו:
23And Shem and Japheth took the garment, and they placed [it] on both of their shoulders, and they walked backwards, and they covered their father's nakedness, and their faces were turned backwards, so that they did not see their father's nakedness.   כגוַיִּקַּח֩ שֵׁ֨ם וָיֶ֜פֶת אֶת־הַשִּׂמְלָ֗ה וַיָּשִׂ֨ימוּ֙ עַל־שְׁכֶ֣ם שְׁנֵיהֶ֔ם וַיֵּֽלְכוּ֙ אֲחֹ֣רַנִּ֔ית וַיְכַסּ֕וּ אֵ֖ת עֶרְוַ֣ת אֲבִיהֶ֑ם וּפְנֵיהֶם֙ אֲחֹ֣רַנִּ֔ית וְעֶרְוַ֥ת אֲבִיהֶ֖ם לֹ֥א רָאֽוּ:
And Shem and Japheth took: Heb. וַיִּקַּח. It does not say וַיִּקְחוּ (the plural form), but וַיִּקַּח, the singular form. This teaches us about Shem, that he exerted himself to fulfill the commandment more than Japheth. Therefore, his sons merited a tallith with fringes, and Japheth merited burial for his sons, as it is said (Ezek. 39:11): “I will give Gog a place there as a grave in Israel.” But Ham, who disgraced his father—it is stated about his seed (Isa. 20:4): “So shall the king of Assyria lead the captivity of Egypt and the exile of Cush, youths and old men, naked and barefoot, with bare buttocks, etc.” - [from Tan Buber Noach 16, Gen. Rabbah 36:6]   ויקח שם ויפת: אין כתיב כאן ויקחו אלא ויקח, לימד על שם שנתאמץ במצוה יותר מיפת, לכך זכו בניו לטלית של ציצית, ויפת זכה לקבורה לבניו, שנאמר (יחזקאל לט יא) אתן לגוג מקום שם קבר. וחם שבזה את אביו נאמר בזרעו (ישעיה כ ד) כן ינהג מלך אשור את שבי מצרים ואת גלות כוש נערים וזקנים ערום ויחף וחשופי שת וגו':
and their faces were turned backwards: Why is this stated a second time? This teaches that when they drew near to him and they had to turn around to cover him, they turned their faces backwards.   ופניהם אחורנית: למה נאמר פעם שניה, מלמד שכשקרבו אצלו והוצרכו להפוך עצמם לכסותו, הפכו פניהם אחורנית:
24And Noah awoke from his wine, and he knew what his small son had done to him.   כדוַיִּ֥יקֶץ נֹ֖חַ מִיֵּינ֑וֹ וַיֵּ֕דַע אֵ֛ת אֲשֶׁר־עָ֥שָׂה ל֖וֹ בְּנ֥וֹ הַקָּטָֽן:
his small son: The worthless and despicable one, like (Jer. 49:15): “Behold I have made you small among the nations; despised among men.” - [from Gen. Rabbah 16:7]   בנו הקטן: הפסול והבזוי, כמו (ירמיה מט טו) הנה קטן נתתיך בגוים בזוי באדם:
25And he said, "Cursed be Canaan; he shall be a slave among slaves to his brethren."   כהוַיֹּ֖אמֶר אָר֣וּר כְּנָ֑עַן עֶ֥בֶד עֲבָדִ֖ים יִֽהְיֶ֥ה לְאֶחָֽיו:
Cursed be Canaan: You have caused me to be incapable of begetting another fourth son (Gen. Rabbah , manuscripts, and early editions read: a fourth son) to serve me. Cursed be your fourth son, that he should minister to the children of these older ones [Shem and Japhet], upon whom the burden of serving me has been placed from now on (Gen. Rabbah 36:7). Now what did Ham see (what reason did he have) that he castrated him? He said to his brothers,“The first man [Adam] had two sons, and one killed the other so as to inherit the world, and our father has three sons, and he still desires a fourth son!” - [from Gen. Rabbah ibid. 5, 22:7]   ארור כנען: אתה גרמת לי שלא אוליד בן רביעי אחר לשמשני, ארור בנך רביעי להיות משמש את זרעם של אלו הגדולים, שהוטל עליהם טורח עבודתי מעתה. ומה ראה חם שסרסו, אמר להם לאחיו אדם הראשון שני בנים היו לו, והרג זה את זה בשביל ירושת העולם ואבינו יש לו שלשה בנים ועודנו מבקש בן רביעי:
26And he said, "Blessed be the Lord, the God of Shem, and may Canaan be a slave to them.   כווַיֹּ֕אמֶר בָּר֥וּךְ יְהֹוָ֖ה אֱלֹ֣הֵי שֵׁ֑ם וִיהִ֥י כְנַ֖עַן עֶ֥בֶד לָֽמוֹ:
Blessed be the Lord, the God of Shem: Who is destined to keep His promise to his seed to give them the land of Canaan.   ברוך ה' אלהי שם: שעתיד לשמור הבטחתו לזרעו לתת להם את ארץ כנען:
be: [and let] Canaan be to them a vassal paying tribute.   ויהי כנען עבד למו: למס עובד:
27May God expand Japheth, and may He dwell in the tents of Shem, and may Canaan be a slave to them."   כזיַ֤פְתְּ אֱלֹהִים֙ לְיֶ֔פֶת וְיִשְׁכֹּ֖ן בְּאָֽהֳלֵי־שֵׁ֑ם וִיהִ֥י כְנַ֖עַן עֶ֥בֶד לָֽמוֹ:
May God expand Japheth: Translated by the Targum as יַפְתֵּי, meaning: He will widen [or expand]. Cf. Targum Onkelos, Deut. 12:20,19:8.   יפת א-להים ליפת: מתורגם יפתי ירחיב:
and may He dwell in the tents of Shem: May He cause His Presence to rest in Israel. The interpretation of the Sages, however is: Although God will beautify Japheth, insofar as Cyrus, who was of the sons of Japheth, built the Second Temple, the Shechinah did not rest therein. But where did it rest? In the First Temple, built by Solomon, who was of the sons of Shem. — [from Yoma 9b, 10a]   וישכון באהלי שם: ישרה שכינתו בישראל. ומדרש חכמים אף על פי שיפת א-להים ליפת, שבנה כורש שהיה מבני יפת בית שני, לא שרתה בו שכינה. והיכן שרתה, במקדש ראשון שבנה שלמה שהיה מבני שם:
and may Canaan be a slave: Even after the descendants of Shem are exiled, some of the descendants of Canaan will be sold to them as slaves.   ויהי כנען עבד למו: אף משיגלו בני שם, ימכרו להם עבדים מבני כנען: 
28And Noah lived after the Flood, three hundred and fifty years.   כחוַֽיְחִי־נֹ֖חַ אַחַ֣ר הַמַּבּ֑וּל שְׁל֤שׁ מֵאוֹת֙ שָׁנָ֔ה וַֽחֲמִשִּׁ֖ים שָׁנָֽה:
29And all the days of Noah were nine hundred and fifty years, and he died.   כטוַֽיְהִי֙ כָּל־יְמֵי־נֹ֔חַ תְּשַׁ֤ע מֵאוֹת֙ שָׁנָ֔ה וַֽחֲמִשִּׁ֖ים שָׁנָ֑ה וַיָּמֹֽת: