Cursing Canaan/2/he

קללת כנען

גישות פרשניות

סקירה

Commentators struggle to understand both why Canaan should be cursed for his father's actions and what was so terrible about his deed that it provoked such a severe punishment.  R"Y Bekhor Shor and Ralbag assert that while Cham merely looked at Noach, Canaan committed a much more offensive act, either castrating his grandfather, or at least actively revealing his nakedness.

Others disagree, claiming that Cham was the sole offender.  Thus, Rashi asserts that although Cham sinned, for technical reasons, the curse fell upon his son rather than himself.  The Hoil Moshe, in contrast, assumes that the choice to curse Canaan was much more fundamental.  He suggests that Cham slept with Noach's wife, and that Canaan, who was the son born of this union, was naturally considered a cursed offspring, and told that he would never be on equal footing with his half-brothers.  Finally, R. Saadia solves the conundrum by maintaining that not only was Cham the only sinner, he was also the only one cursed.  When Noach said "אָרוּר כְּנָעַן", this was short for "אֲבִי כְנָעַן", the epithet of Cham.

Canaan Sinned

Canaan was punished because it was he who committed the offense.

מקורות:R. Nehemiah in Bereshit Rabbah,ל"ו:ז'אודות בראשית רבה ר' יוסף קראבראשית ט':כ"דאודות ר' יוסף קרא, רשב"םהמשוחזר בראשית ט':י"חאודות ר' שמואל בן מאיר, אבן עזראבראשית פירוש ראשון ט':י"ח-כ"זבראשית פירוש שני ט':י"ח-כ"זאודות ר' אברהם אבן עזרא, ר' יוסף בכור שורבראשית ט':י"ח-כ"זאודות ר' יוסף בכור שור, רלב"גבראשית ביאור הפרשה ט':י"ח-כ"גאודות ר' לוי בן גרשום, ספורנובראשית ט':י"ח-כ"זאודות ר' עובדיה ספורנו

"אֵת אֲשֶׁר עָשָׂה לוֹ בְּנוֹ הַקָּטָן" – All of these sources assume that the verse cannot be speaking of the action done by Cham, since he was not the youngest of Noach's sons.¹  They disagree, though, regarding the subject of the phrase "בְּנוֹ הַקָּטָן":

• Canaan – Most of these commentators maintain that the term refers to Canaan, the youngest son of Cham,² and that this verse proves that Canaan was the one who sinned.³  R"Y Kara and Seforno explain that Canaan is called Noach's son, despite being only his grandson, because "בְּנֵי בָּנִים הֲרֵי הֵם כְּבָנִים", (a person's grandsons are like his sons).  Ibn Ezra and Ralbag⁴ assert, instead, that the possessive letter vav in "בְּנוֹ" refers back to Cham.⁵
• Shem – R"Y Bekhor Shor, in contrast, suggests that the verse refers to Shem, and that it was Shem who was Noach's youngest son.⁶  According to him, the verse speaks not of the evil which was done to Noach, but rather the good.⁷  Its purpose is to emphasize that, of the three sons, Shem acted most appropriately and was thus the most blessed.

What did Canaan do?

• Castrated/sodomized Noach – Most of these sources maintain that Canaan did a heinous act, with Rashbam, Ralbag, and Seforno positing that he castrated his grandfather, and the Bavli suggesting that he sodomized him.  All of these sources are likely motivated by the language of "אֲשֶׁר עָשָׂה לוֹ",‎⁸ and they thus attempt to identify an active crime that Canaan might have committed.⁹  Moreover, in order to justify Canaan being cursed, they need to attribute to him a deed worthy of such a punishment.
• Revealed Noach's nakedness – In contrast, R"Y Bekhor Shor finds the hint to Canaan's sin in the phrase "וַיִּתְגַּל בְּתוֹךְ אׇהֳלֹה".‎¹⁰  He maintains that the word "וַיִּתְגַּל" is not a reflexive form, but rather means that Noach was exposed by others.  As such, he suggests that it was Canaan who did so, while Cham simply saw the nakedness.¹¹

"וְחָם הוּא אֲבִי כְנָעַן"

• Introduction – Rashbam and R"Y Bekhor Shor suggest that Cham is introduced as Canaan's father so that the reader will know who Canaan is when he is later cursed.¹²
• "Like father, like son" – In contrast, according to Ibn Ezra, Ralbag, and Seforno, the text comes to show the similar depraved conduct of father and son.¹³

"וַיַּרְא חָם אֲבִי כְנַעַן אֵת עֶרְוַת אָבִיו" – Seforno posits that the word "עֶרְוַת" here means shame, pointing to such usage in עזרא ד':י"ד.  Thus, the verse is saying that, unlike his brothers who covered their father, Cham gawked at his father's castration and disgrace.¹⁴

Contrast to Shem and Yefet – According to most of these commentators,¹⁵ there is a vast divide between Canaan and Shem/Yefet.  While the former committed an egregious sexual crime, the latter were so modest as to not even look at their father.  Canaan therefore merited punishment, while Shem and Yefet received blessings.

Measure for measure punishment – Ralbag posits that Canaan purposefully prevented Noach from having additional children so as to maximize his inheritance portion.  Noach thus punished him that he would be enslaved to his brothers and receive less.

Canaan Born from Cham's Sin

Canaan was the cursed offspring, born from the illicit relations between Cham and Noach's wife.

מקורות:הואיל משהבראשית ט':כ"חאודות ר' משה יצחק אשכנזי, R. Itai Elitzur,¹⁶ R. Yaakov Medan¹⁷

"וַיַּרְא חָם אֲבִי כְנַעַן אֵת עֶרְוַת אָבִיו" – These sources compare this phrase to the similar one in Vayikra 20:11, "וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת אֵשֶׁת אָבִיו עֶרְוַת אָבִיו גִּלָּה".‎¹⁸  There, "revealing a father's nakedness" is equivalent to "sleeping with the wife of your father".¹⁹  As such, in our verse, too, Cham is not simply viewing his father nakedness, but rather having intercourse with his father's wife.  His son, Canaan, was the offspring produced by that encounter.

"אֵת אֲשֶׁר עָשָׂה לוֹ בְּנוֹ הַקָּטָן" – This approach understands the verse as referring to Cham, and it would likely suggest that the word "הַקָּטָן" refers to lowly stature, rather than young age.²⁰  When Noach awoke from his stupor, he realized what his deprecated son had done to him by sleeping with his wife.

"וַיִּתְגַּל בְּתוֹךְ אׇהֳלֹה" – The Hoil Moshe explains that in his drunken state, Noach had relations with his wife in public, without any regard to modesty.  Cham, thus, saw his father's act, and was filled with desire.  R"I Elitzur suggests that the unusual spelling of "‎אׇהֳלֹה"‎²¹ is Tanakh's euphemistic way of hinting to the fact that this took place in the bedroom tent of Noach's wife ("her" tent).²²

"וְחָם הוּא אֲבִי כְנָעַן" – Since outsiders might mistake Canaan for Noach's son, the verse goes out of its way to emphasize that Cham, not Noach, was the father of Canaan.  Similarly, the following verse repeats the already known fact, "שְׁלֹשָׁה אֵלֶּה בְּנֵי נֹחַ", to highlight that these three alone (and not four) were the sons of Noach.

Shem and Yefet – R"I Elitzur suggests that Shem and Yefet covered not their father, but their mother, and that the phrase "עֶרְוַת אֲבִיהֶם" consistently refers to Noach's wife.  It was she whom they turned their faces from and made sure not to view or touch.

Punishment - "עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו" – Canaan, who was the disgrace of Noach, was cursed to be a scorned slave.  This position might further suggest that when Noach says that Canaan will be enslaved to "his brothers" (verse 25), he is referring not to the other sons of Cham, but to Shem and Yefet themselves (Canaan's half-brothers).²³  Noach is declaring that despite his being their half brother, Canaan is not to be on equal footing with them, but rather to serve them.

Canaan Cursed for Cham's Sin

Despite the fact that it was Cham who sinned, due to technical reasons, it was Canaan who received the punishment.

מקורות:יוספוספלביוס, קדמוניות היהודים א':ו':א'אודות יוספוס, בבלי סנהדריןבבלי סנהדרין ע'.אודות הבבלי, opinions in בראשית רבהל"ו:ז'אודות בראשית רבה, תרגום ירושלמי (יונתן)בראשית ט':כ'-כ"זאודות תרגום ירושלמי (יונתן), רש"יבראשית ט':י"ח-כ"זאודות ר' שלמה יצחקי, רמב"ןבראשית ו':י'בראשית ט':י"ח,כ"ואודות ר' משה בן נחמן

"אֵת אֲשֶׁר עָשָׂה לוֹ בְּנוֹ הַקָּטָן" – These sources maintain that the verse is speaking of an action done by Cham, but they differ regarding why he is called "הַקָּטָן":

• Youngest – Ramban asserts that despite the fact that Cham is named in the middle of the progeny lists, he was in fact Noach's youngest child.  He points to Bereshit 10:21 as evidence that Yefet was the oldest, and to our verse that Cham was the youngest.²⁴  Shem, the middle child, is consistently listed first only due to his loftier stature.²⁵
• Lowly stature – Bereshit Rabbah, Targum Yerushalmi (Yonatan), and Rashi, in contrast, suggest that Cham is not the smallest in age, but in stature.  He is referred to as the "smallest" because of his behavior.

"וַיַּרְא... אֵת עֶרְוַת אָבִיו" – What did Cham do? These sources disagree regarding what it was that Cham did:

• Saw Noach's nakedness – Ramban reads the verse literally and asserts that Cham was disrespectful in looking at his father's nakedness.
• Castrated or sodomized Noach  – The Bavli, Targum Yerushalmi (Yonatan), and Rashi, in contrast, understand the term "גילוי ערוה" to have a sexual connotation and assume that Cham must have performed an actual act, either castration or sodomizing.  This is supported by the language of "אֲשֶׁר עָשָׂה לוֹ" in verse 24 which suggests that Cham did more than merely look.

"וַיַּגֵּד לִשְׁנֵי אֶחָיו בַּחוּץ" – Ramban posits that what made Cham's action so disrespectful was not just that he shared what he saw with his brothers, but that he did so "בַּחוּץ", in front of others.  It was this public shaming that is referred to when the verse says that Noach knew "what his son had done to him".

"וְחָם הוּא אֲבִי כְנָעַן"

• Introduction – Rashi asserts that the verse is simply an introduction so that the reader can understand who Canaan is when he is cursed.
• Canaan the oldest - According to Ramban, the verse teaches that at the time of the story, Canaan was the only son of Cham.²⁶  As such, Cham was known as "the father of Canaan".

If Cham sinned, why curse Canaan? These sources offer a variety of possibilities:

• Curses don't fall on the blessed – R. Yehuda in Bereshit Rabbah asserts that since Hashem had already blessed Noach's sons, cursing Cham would have been ineffective, and so Noach cursed his son instead.  It is not clear, though, why Canaan, and not Cham's other children, was cursed.
• Measure for measure – The Bavli suggests that this was a "measure for measure" punishment of Cham.²⁷  Since Cham had prevented Noach from having a fourth child, Noach decided to curse Cham's fourth son.
• Cham too close to Noach – According to Josephus, Noach did not want to curse Cham as he was his son, and thus he moved the curse onto Cham's progeny.
• Not enough to punish Cham – In contrast to Josephus, Ramban asserts that Noach felt that cursing Cham would not be enough; his progeny needed to suffer as well.²⁸  Since Canaan was the only son who was alive at the time, he was the one cursed.²⁹

Canaan Not Cursed

It was really Cham who was cursed, not Canaan.

מקורות:ר' סעדיה גאוןתפסיר בראשית ט'אודות ר' סעדיה גאון

"חָם הוּא אֲבִי כְנָעַן" – R. Saadia asserts that "אֲבִי כְנָעַן" is Cham's moniker; he was known to all as "אֲבִי כְנָעַן", after his oldest child, Canaan.³⁰  R. Saadia compares this to the custom in his own time of referring to a person as the father of a specific child, using names such as "Abu Yitzchak" or "Abu Alhasan".

"Cursed be Canaan" – R. Saadia asserts that Noach was actually cursing "אֲבִי כְנָעַן", using Cham's epithet.³¹  The verse is missing the word "אֲבִי", as is the case in many verses which skip the titles "son", "father", or "brother".³²

"בְּנוֹ הַקָּטָן" – R. Saadia translates this as "his younger son" rather than "his youngest son".  Cham is referred to in relationship to Shem, being younger than him, though older then Yefet.

"וַיַּרְא חָם... אֵת עֶרְוַת אָבִיו" – What did Cham do? R. Saadia reads the verse literally and asserts that Cham viewed his father's nakedness.  The real sin, though, lay in his sharing the fact with his brothers.

"וַיֵּדַע אֵת אֲשֶׁר עָשָׂה לוֹ" – R. Saadia responds to those that argue that seeing and telling do not constitute actions ("אֲשֶׁר עָשָׂה לוֹ"), by asserting that defaming another is considered an action in Tanakh.  As support, he points to Shelomo saying to Shimi, "אַתָּה יָדַעְתָּ אֵת כׇּל הָרָעָה אֲשֶׁר... עָשִׂיתָ לְדָוִד אָבִי" referring to his cursing of David.

Contrast to Shem and Yefet – R. Saadia further supports his claim that Cham's action was limited to revealing his father's nakedness from the contrast drawn between him and his brothers.  Just as Shem and Yefet are praised for covering their father, Cham was condemned for doing the opposite.

¹ When the three sons are mentioned together (בראשית ה':ל"ב, 6:10, 9:18 and 10:1), they are ordered, Shem, Cham, and Yefet, suggesting that Shem was the oldest, followed by Cham, with Yefet being the youngest.

² As evidence that Canaan is Cham's youngest son, they point to the order of sons mentioned in the genealogy list in Bereshit 10:6, "וּבְנֵי חָם כּוּשׁ וּמִצְרַיִם וּפוּט וּכְנָעַן".

³ See below that R"Y Bekhor Shor reads this verse differently, and instead finds a hint in verse 21 to support his position that it was Canaan who sinned.

⁴ See also R"Y Kara who brings this as a second possibility.

⁵ In other words, the verse reads "And Noach realized what the youngest son [of Cham] had done to him".

⁶ As evidence, he points to the genealogy list of Chapter 10 which first lists the descendants of Yefet, then of Cham, and finally of Shem.  R"Y Bekhor Shor asserts that this list reflects the true birth order, and that Shem is listed first in other cases due to his importance, not his age.  As further support, R"Y Bekhor Shor points to Bereshit 10:21, which speaks of Yefet as the "older brother" ("וּלְשֵׁם יֻלַּד גַּם הוּא אֲבִי כׇּל בְּנֵי עֵבֶר אֲחִי יֶפֶת הַגָּדוֹל").  [However, this verse, too, is ambiguous and can be understood to say instead that Shem was the older brother of Yefet.]
Cf. Ralbag who agrees with R"Y Bekhor Shor regarding the birth order of the sons, though he disagrees regarding how to read this specific verse.

⁷ The phrase is  connected to the immediately preceding verse rather than the following one.

⁸ See Al-Kirkisani, the Karaite, who makes this point.

⁹ See also R"Y Kara and Ibn Ezra who similarly see in this verse evidence of Canaan's depraved action, but do not identify it.

¹⁰ Since R"Y Bekhor Shor read the verse, "וַיֵּדַע אֵת אֲשֶׁר עָשָׂה לוֹ בְּנוֹ הַקָּטָן" to refer to Shem, he is forced to find the hint to Canaan's sin elsewhere.

¹¹ See R. Nehemiah in Bereshit Rabbah who similarly says that Canaan's sin was that he was the first to see Noach's nakedness.

¹² Rashbam points out that this is "דרך המקראות" (the way of the text), and explains that often the text introduces a fact to the reader early on so that something later in the narrative will be understood.  For other examples, see רשב"ם.

¹³ While Ibn Ezra claims that Canaan followed in his father's ways, Seforno suggests that the verse is saying that Cham was like the infamous Canaan.

¹⁴ Ibn Ezra, R"Y Bekhor Shor, and Ralbag also all emphasize that Cham's sin was one of looking, and not more than that.

¹⁵ R"Y Bekhor Shor is the lone exception.

¹⁶ I. Elitzur, "חידת כנען", Makor Rishon Shabbat section, 5 Marcheshvan, 5767, p.2.

¹⁷ See "מעשה חם וקללת כנען" in "כי קרוב אליך – ספר בראשית", (Tel Aviv, 2014): 69-70.

¹⁸ See also the phrase "וְרָאָה אֶת עֶרְוָתָהּ" in Vayikra 20:17.

¹⁹ Throughout Vayikra 18 and 20, variations of the phrase "גלה ערוה" are employed as a euphemism for sexual intercourse.

²⁰ See Bereshit Rabbah and Rashi below.  Alternatively, they might assume, like Ramban, that Cham was in fact Noach's youngest son, and that neither the lists of Noach's progeny nor the genealogy of Chapter 10 reflect the true birth order.  This approach could also follow R"Y Bekhor Shor above who reads the verse as referring to Shem.

²¹ The ordinary spelling of the word would end with a "ו" rather than a "ה".

²² As another example, he points to the same spelling of the word in the context of Reuven's relations with Bilhah in Bereshit 35:21-22.

²³ If so, the content of Canaan's curse would parallel the blessings of Shem and Yefet.  Alternatively, Noach might be doubly punishing Cham, that he is to serve all his half brothers, those from his father (as mentioned in Cham's own curse) and also those from his mother (as mentioned in the blessings of Shem and Yefet.)

²⁴ One might further support Ramban's assumption by looking at the ages when Noach and his sons bore children. בראשית ה':ל"ב states that Noach was 500 years old when he first had children, while בראשית ז':י"א teaches that he was 600 at the start of the Flood.  Additionally, בראשית י"א:י' states that Shem was 100 when he bore his son, and that this was two years after the Flood (when Noach was 602).  If so, Shem must have been born when Noach was 502 (602-100= 502).  This would mean that he was not the oldest son, as Noach had born a child at 500. Shem, thus, was either the second or third son to be born.

²⁵ Ramban suggests that the verses list Shem and then Cham, rather than Yefet, since Cham chronologically followed Shem, and Yefet was not so meritorious so as to change the entire order.  The one exception to Shem's being listed first is the genealogy list in Chapter 10, where his descendants are listed last. This might be explained on thematic grounds, for that list leads into the story of Terach and Avraham (descendants of Shem) in Chapter 11.

²⁶ According to Ramban, although Canaan is listed as the fourth son of Cham in Bereshit 10:6, this is only because of his downgraded status.  In reality, he was the oldest of the four.

²⁷ See also R. Berechiah in Bereshit Rabbah, Targum Yerushalmi (Yonatan), and Rashi who follow the Bavli.  R. Berechiah adds that as Noach had wanted a fourth son to serve him in his old age and Cham prevented this, Noach ordained that Canaan would become a slave to the other sons.

²⁸ Ramban might see a certain poetic justice in punishing Cham's son.  Just as Noach had suffered via his son, so it was right that Cham should suffer through his child.

²⁹ Cf.  R"Y Aryeh Osimoבראשית ט':י"ח-כ"זאודות ר' שמואל דוד לוצאטו (a student of Shadal cited in his commentary) that perhaps Canaan, being the youngest of Cham's sons, was his most beloved, and thus Noach chose to curse him.

³⁰ He presumably assumes that the list in Bereshit 10:6 does not preserve birth order.  He does not explain, though, why Canaan would be listed last if he was the firstborn, especially since according to this position, Canaan was not cursed and thus should not have been placed in a lower position than the other sons.

³¹ Canaan is the shortened version of "אֲבִי כְנָעַן".  See also R. Yonah ibn Janach (Sefer HaRikmah, Gate 25) who follows R. Saadia's understanding.  The Karaite commentator, Al-Kirkisani, also brings an opinion that Cham is referred to by the word "כְּנָעַן".  However, he suggests that "כְּנָעַן" here is not a proper name, but rather means merchant (cf. ישעיהו כ"ג:ח', הושע י"ב:ח' or משלי ל"א:כ"ד).

³² R. Saadia brings several examples including שמואל ב' כ"א:י"ט (which should read "the brother" of Golyat, as found in the parallel in דברי הימים א' כ':ה'), ירמיהו ל"ב:ז'-ח', י"ב (where Chanamel should be called the "son" of my uncle, as he was a few verses earlier; cf. discussion regarding "דֹּדָתוֹ" in  אורך גלות מצרים), and דברי הימים א' ד':י"א-י"ב (which is missing the epithet "the father" when referring to "אבי אשתן").