בְּרֵאשִית Genesis Chapter 9

The rainbow is thus a sign of both redemptive security and dire warning. In every generation the rainbow reminds us of the flood and our need to repent. If we repent we’re able to look anew upon the sign that has been in the skies from before we were born and see it as the hope of glory, HaShem’s glory. However, if we refuse to repent, if we take that precious symbol and misuse it, as many in our generation have, we can expect only judgement.

Introduction:
 
Having rescued Noach and his family from the flood God now makes a ברית covenant/cutting with them and with all humanity. A covenant that is entirely reliant on God. In the days to come He will do something similar for Israel following her deliverance through the waters of the Red Sea [Sea of Reeds] (Ex. 14-15, 19). However the closer parallel to the present text is the covenant made with Avram (Gen. 17). Both the Genesis 9 and Genesis 17 covenants are everlasting, each being memorialized by a distinctive sign. In the case of Noach the sign is the rainbow (9:12, 13, 17) and in the case of Avram and the Jewish people, circumcision (17:11).
 
It’s important to note that both the covenant with Noach and the covenant with Avram are unconditional royal grants that are entirely reliant on God’s mercy, love and compassion. 
 
Gen 9:1 And blessed אֱלֹהִים Elohim, this specific אֶת־נֹחַ Noach (Comfort, Rest) and his sons, and said unto them, be fruitful, וּרְבוּ urevu and become great, multiply, and fill the earth אֶת־הָאָרֶץ ha-aretz.
 
We first notice that God is blessing both Noach and his progeny. Prior to this God has communicated intimately to and through Noach, now He blesses the new beginning of humanity, thus we read, “this specific Noach and his sons”, who represent the subsequent generations of humanity.
 
The instruction that follows is familiar because we’ve already read of the same blessing being spoken over Adam and Chavah:
 
“And blessing them, אֱלֹהִים Elohim, said to them אֱלֹהִים Elohim, “Be fruitful, increase, become great, and fill the earth and rule…” –Bereishit (Genesis) 1:28
 
It’s suggested by Yitzchaak ben Y’hudah Abarbanel (15th Century CE), that when Noach left the vessel he saw that the world had been made desolate and that only four human couples remained. As a result Noach became fearful and was dismayed. Thus God allayed his concerns by giving him the blessing that the world would become repopulated.
 
Gen 9:2 And awe, reverence, fear  וּמוֹרַאֲכֶם umora’akhem of you and the fear, terror, dread וְחִתְּכֶם vechit’chem of you shall be upon every living thing of the earth הָאָרֶץ ha-aretz, and upon every fowl of the air, upon all that moves upon the ground הָאֲדָמָה ha-adamah, and upon all the fishes of the sea; into your hand they are given נִתָּנוּ nitanu.
 
Again Yitzchaak ben Y’hudah Abarbanel wisely observes that Noach and his family may well have had concerns about the possibility of being overrun by wild life, some of which could have potentially attacked and harmed them. Again, the blessing of God that imposes a fearful weariness of humanity upon all animal life is a comfort and a protection for the persons He has created in His image and likeness. What is very clear is that God sets humanity apart from the animals as His unique and precious possession.
 
Gen 9:3 Every moving thing that lives shall be food לְאָכְלָה leokhlah for you for eating; the green vegetation and herbs I have given you, all these things. Gen 9:4 However, בָּשָׂר basar flesh with the soul, life, self בְּנַפְשׁוֹ benafsho blood דָמוֹ damo, don’t eat.
 
While some suggest that the consuming of animal flesh is implicit in Genesis 1:29-30, I see no evidence supporting this assumption. It seems clear that the eating of animal flesh is newly conceded here in Genesis 9:3.
 
The important part of this concession is the reference to the life being in the blood. Flesh with the life still in it is a clear reference to the pagan practise of cutting flesh from a living animal and eating it in order to obtain some occult power by means of the animal’s life force. This was also a means of keeping meat fresh in times when refrigeration and other means of preservation where not available.
 
Rashi (11th Century CE) explains that this text, “אַךְ־בָּשָׂר בְּנַפְשׁוֹ Ach-basar b’naf’sho” means that it is forbidden to eat a limb taken from a living animal. Thus, Genesis 9:3 states that flesh is prohibited while life remains in the animal.
 
The instruction imposed on the consuming of animal flesh, like so many of the later instructions of the Torah, is concerned with separating godly people from idolatrous practises.
 
It’s from this verse and those of the remainder of the Torah that support it (Leviticus 3: 17; 17:11, 14; Deuteronomy 12: 15, 16, 23), that Jewish law rightly requires the meat of slaughtered kosher animals to be drained of blood. However, it’s not a violation of this instruction to eat one’s steak rare etc. The kashering (כשרות) practise of salting meat finds its origin in such verses, however this practise is neither implicit nor explicit in the instruction itself.
 
More important than any of the dietary aspects of this verse, are the spiritual implications. When HaShem reminds Israel that, “the life is in the blood” (Leviticus 17:11; Hebrews 9:22) He is affirming the need for blood atonement as a means of covering atonement for sin.
 
We see that God has given the animal flesh for food: the life that’s in the animals is His to give, therefore the life that’s in the blood that will proto-witness as an atonement for our sins upon the altar is provided by God for our redemption and not of ourselves. Our atoning sacrifices are His gift to us, and not our gift to Him (Leviticus 17:11).
 
Gen 9:5 And surely your blood דִּמְכֶם dim’chem of your soul, lives, self, person לְנַפְשֹֽתֵיכֶם  lenafshiteiychem will I seek, require, care for אֶדְרֹשׁ ed’rosh; at the hand of every living thing חַיָּה chayah will I seek, require, care for אֶדְרְשֶׁנּוּ ed’roshenu it, at the hand of the man, human being הָאָדָם ha-adam; at the hand of every man's brother אִישׁ אָחִ֔יו iysh-achiv will I seek, require, care for אֶדְרֹשׁ ed’rosh the soul, self, person, life אֶת־נֶפֶשׁ et-nefesh of the man, human being הָאָדָם ha-adam. Gen 9:6 Whoever spills (sheds) שֹׁפֵךְ shofeich the blood of a human being, by a human being that person’s blood is to be spilled (shed): for in the image, likeness, semblance בְּצֶלֶם betzelem of אֱלֹהִים Elohim (God, Judge, Ruler) made He the man, humanity הָאָדָם ha-adam.
 
The overarching theme of these verses is the sanctity of human life and to a lesser extent, life in general. Derek Kidner writes, “If life is God’s, human life is supremely so.”
 
Human life is sharply distinguished from animal life by the phrase, “for in the image, likeness, semblance בְּצֶלֶם betzelem of אֱלֹהִים Elohim (God, Judge, Ruler) made He the man, humanity הָאָדָם ha-adam.” [ref. Genesis 1:26-27]
 
The Talmud Bavliy interprets verse 5 as a prohibition against suicide (b. B.K. 91b), and verse 6 is cited as a prohibition against abortion (b. Sanhedrin. 57b). Both Biblical and traditional Rabbinical Jewish Laws forbid suicide and allow abortion only in exceptional cases and never for the purpose of birth control.
 
Gen 9:7 And you (plural), be fruitful, become great and multiply in the earth בָאָרֶץ ba-aretz, and become great in it. Gen 9:8 And spoke אֱלֹהִים Elohim (God, Judge, Ruler) to נֹחַ  Noach (Comfort, rest), and to his sons with him, saying,
 
It’s important to note again that this covenant is being made with Noach and his sons and by inference, with the generations of humanity that will proceed from them.
 
Gen 9:9 “And I, behold, now, pay attention הִנְנִי hineniy will arise מֵקִים meikiym in this specific covenant אֶת־בְּרִיתִי et-beritiy with you, and with your seed (plural) after you; Gen 9:10 And with every soul, self נֶפֶשׁ nefesh, living creature הַחַיָּה ha-chayah that is with you, of the fowl, of the cattle, and of all that is living חַיַּת chayat on the earth הָאָרֶץ ha-aretz with you; from all that go out of the vessel, to every living חַיַּת chayat thing of the earth. Gen 9:11 And I will arise וַהֲקִמֹתִ֤י vahakimotiy in my covenant בְּרִיתִי beritiy with you (plural); and not cut off all flesh by the waters flowing continually in a flood; neither shall there be waters flowing continually in a flood to destroy the earth הָאָרֶץ ha-aretz.
 
The Hebrew, מֵקִים meikiym from the root, קום kum meaning to rise, is an interesting choice of term. Its literal meaning, that is, the פשט‎ p’shat (plain meaning) is in fact a רֶמֶז remez (hint) at the very essence of the covenant itself. The word קום kum means, “To stand up, arise, come on the scene, establish, confirm, endure, and persist”. While this can be understood as a figure of speech conveying the confirmation of an agreement, it’s not entirely accurate to use it that way here because, while Noach and his sons may agree that this is a good covenant, they are not offering anything of themselves in order to confirm it; rather they are tasked with either accepting or rejecting the gift of its confirmation from God. It’s God alone, Who swears by Himself, that He will be faithful to this covenant. Therefore the רֶמֶז remez (hint) points us to the truth of a much greater פשט‎ p’shat (plain) understanding. Let’s read on and find out what סוֹד sod (mystery) the רֶמֶז remez is revealing.
 
We also notice that all of creation will benefit from the covenant that follows.
 
Gen 9:12 And spoke אֱלֹהִים Elohim, “This is the sign, mark, banner, warning אוֹת ot of the covenant הַבְּרִית ha-b’riyt which I give between Me and you (plural) and between every soul, self נֶפֶשׁ nefesh living creature חַיָּה chayah that is with you, for generations perpetually: Gen 9:13 My bow אֶת־קַשְׁתִּי et-kashtiy (strength) I give in the cloud, and it shall be a sign, mark, banner, warning לְאוֹת l’ot  of the covenant בְּרִית ha-b’rit between Me and the earth הָאָרֶץ ha-aretz.
 
A feature of all covenants, is the sign or seal that identifies them. The sign acts as a seal of something accomplished. Something that has already (past tense) been firmly decided and accomplished by God. In the case of the covenants of God, with few exceptions, the sign acts like a promissory note which is evidence of future substance. Put simply the covenants of God are established by His will, often immutable (everlasting), and the sign God gives to mark them reminds the recipient of that fact.
 
“And Avraham received the sign of circumcision, a seal of the righteousness of the trust which he had while uncircumcised, so that he might be the father of all who believe without being circumcised, that righteousness might be credited to them,”
 
–Romans 4:11 (Author’s translation)
 
The Rainbow is symbolic of the manifest kavod (glory) of God (Ezekiel 1:28; Revelation 4:3; 10:1) and is used by the Shaliach (sent one) Yochanan (Scribe of the Revelation of Yeshua) to connect the fullness of God’s justice, love and mercy to the beginning of all things. The seven colours, born of refracted white light, convey the days of creation and the progression of God’s revelation to humanity.
 
The text simply describes it as, קַשְׁתִּי kashtiy, My bow. The bow is arched to point away from the earth, showing that the destructive arrows of HaShem are no longer directed at creation (Psalm 7:12; Habakkuk 3:9).
 
The rainbow is one of the most powerful covenant symbols of the TaNaKh (OT). It’s significant because it’s a covenant symbol given to all humanity prior to the giving of the Torah at Sinai. The rainbow is seen by some to symbolise a bridge between God and humanity, made possible by sacrifice, cleansing and rebirth. It appears in the clouds (A symbol of the Divine presence) and is a refraction of pure white light, which represents the immutable holiness of HaShem.
 
The general moral obligation of all humanity is found in the story of humanity’s rebirth through the flood. The seven colours of the rainbow correspond to the seven Noachide laws (Talmud Bavliy Sanhedrin 56a) incumbent upon every human being. They also reflect the attributes of the Spirit of God and the unity of the sevenfold light of God, keeping in mind that all the colours of the rainbow are the result of refracted white light.
 
Noachide laws:
 
“The children of Noach were commanded with seven commandments: [to establish] laws, and [to prohibit] cursing God, idolatry, illicit sexuality, bloodshed, robbery, and eating flesh from a living animal.”
 
- Talmud Bavliy Sanhedrin 56a; cf. Tosefta Avodah Zarah 8:4 and Bereishit Rabbah 34:8
 
1. Do not deny God.
2. Do not blaspheme God.
3. Do not murder.
4. Do not engage in incest, adultery, pederasty or bestiality, as well as homosexual relations.
5. Do not steal.
6. Do not eat from a live animal (don’t practice witchcraft).
7. Establish courts/a legal system to ensure law and obedience.
 
These laws were condensed by the early Jewish Church fathers in Jerusalem, who sent them via Shaul/Paul the Shaliach (sent one, apostle) as instructions for new Gentile believers (Acts 15:29; 21:25). This is because by the Spirit the Jewish Church fathers had understood that the laws of separation found in Torah were specifically for Jews and not for all believers. Thus, they concluded in agreement with first century Jewish teaching, that Gentile God Fearers need only observe the Noachide laws incumbent upon all human beings from the beginning.
 
Each of the colours of the rainbow are made up of the three primary colours:
 
a. Red (Redeemer: Father)
b. Yellow (Life Giver: Son)
c. Blue (Heavenly Comforter: Holy Spirit),
 
Each of the seven colours have illuminating symbolic significance:
 
1.)   Red: Redemption - blood (Ex 27:16; Heb 9:13-14, 22),
sacrifice (Eph 5:2), sin (Isaiah 1:18), Redemption (1 Peter 1:18)
2.)   Orange: Separation - (Isa 48:4), Iron neck (Eze 24:6), rust (Psalm 2:9; Rev 19:15)
3.)   Yellow: Life – man (Gen 2:7), Eternal life (Jn 1:4), Glory (Gen 1:4; Num 14:10;
Hebrew 1:3), Light (Job 33:30; Jn 1:9)
4.)   Green: New Life – Garden of Eden (Gen 1:11-13, 2:8, 15)
5.)   Blue: Heavens (Waters of the sky) – (Jn 6:31, 33, 38), Righteousness of God
(Ex 27:16)
6.)   Indigo: Atonement/Covering – (Gen 7:19; Lev 17:13; Psalm 32:1, 147:8)
7.)   Violet: Royalty/Judgement – (Ex 27:16; Est 8:15; Matt 21:5-11)
 
They also represent the seven attributes of the Spirit of God:
 
1. Rest
2. Wisdom
3. Understanding
4. Counsel/comfort
5. Strength/life
6. Knowledge
7. Awe
 
“And rest(1) will come on him via the Ruach (Spirit) of HaShem,
The spirit of wisdom(2) and understanding(3),
The spirit of counsel(4) and strength(5),
The spirit of knowledge(6) and the Awe(7) of HaShem.”
 
–Yishaiyahu/Isaiah 11:2 [Author’s translation]
 
Gen 9:14 And it shall come to pass, when I bring a cloud over the earth הָאָרֶץ ha-aretz, that seen, considered, perceived will be the bow in the cloud: Gen 9:15 And I will bring to mind, be faithful to וְזָכַרְתִּי v’zakhartiy my specific covenant אֶת־בְּרִיתִי et-b’riytiy, which is between me and you (plural) and every soul, self נֶפֶשׁ nefesh living creature חַיָּה chayah of all flesh; and neither shall there be waters flowing continually in a flood to destroy all flesh. Gen 9:16 And it will come to pass that the bow shall be in the cloud; and I will look upon it, that I may bring to mind, be faithful to לִזְכֹּר lizkor the covenant בְּרית b’riyt eternal עוֹלָם olam between אֱלֹהִים Elohim (God, Judge, Ruler) and every soul, self נֶפֶשׁ nefesh living creature חַיָּה chayah of all flesh that is upon the earth הָאָרֶץ ha-aretz.
 
Not all covenants are eternal, and yet this one is. It’s more than a simple fairy tale to explain rainbows. After all, the properties needed to form a rainbow already existed prior to the flood. When the text says, “This is the sign” it means just that, “This rainbow which you’ve seen before, has now become a sign of hope”. This is a sign that foreshadows the greatest of covenants, one that is reliant on God. A royal grant to top all royal grants.  The New Covenant that the prophet Jeremiah would speak to Israel (Jeremiah 31:31-34).
 
Gen 9:17 And spoke אֱלֹהִים Elohim (God, Judge, Ruler) to נֹחַ Noach (Comfort, Rest), “This is the sign, mark, banner, warning אוֹת ot of the covenant הַבְּרִית ha-b’riyt, in which I have הֲקִמֹתִי ha-kimotiy risen, it’s between me and all flesh that is upon the earth הָאָרֶץ ha-aretz.
 
Here we’re able to listen to the voice (הכל ha-kol) of Yeshua saying, “The covenant, in which I have risen.” The רֶמֶז remez (hint), “ קוםkum” risen, is revealed in Yeshua’s resurrection, and the sign and seal of that covenant is the dove ( רוח הקודש Ruach Ha-Kodesh), the Holy Spirit, Who was poured out upon the Jewish believers during Shavuot [Pentecost] (Acts 2, during the celebration of the giving of the Torah at Sinai), all of which occurred at the same time of year as the events recorded in Genesis 9.
 
1.) The covenant: not to destroy the earth while it endures (Genesis 9)
The Sign/Seal: Rainbow (Representing the present Glory of The Father) [Given at Shavuot]

2.) The covenant: to be your God (An invitation to relationship) [Exodus 19]
The Sign/Seal: Torah (The written Word, an expression of The Son) [Given at Shavuot]
​
3.) The covenant: to write My Torah (Instruction) on their hearts (Yeshua is the living Torah) [Jeremiah 31:31-34; Acts 2]
The Sign/Seal: Ruach Ha-Kodesh (Holy Spirit) [Given at Shavuot]
 
Thus these three covenants in particular, all of which are connected by the feast of Shavuot (sevens, Pentecost), convey the unity of the God-head and the intrinsic value of signs and seals in relationship to the Royal grants of HaShem. The second of the three is a conditional covenant, whereas the first and third are unconditional royal grants. This is because the second was only an aspect of the fullness of The Word of Truth Yeshua. This was filled with the New Covenant of Jeremiah 31, when Yeshua the Living Word was born into time and space as the Messiah of Israel. Therefore, Yeshua is the goal of the Torah (Romans 10:4).
 
When the rainbow is seen today, devote Jews pray the following blessing:
 
"ברוך אתה עוד-שם, אלוקינו מלך העולם, זוכר הברית ונאמן בבריתו וקים במאמרו"
 
“Baruch Atah Ado-Shem, Elo-keiynu Melekh ha-olam,
Zocheir ha-b’riyt v’ne’eman biv’rito v’kayam bemamro”
 
“All blessing comes from You O Lord our God, King of the universe
Who remembers [is faithful to] His covenant, is trustworthy in His covenant,
And fulfils His Word”
 
 –Orach Chayim 229:1 [Yosef Karo 16th Century]
 
The rainbow is thus a sign of both redemptive security and dire warning. In every generation the rainbow reminds us of the flood and our need to repent. If we repent we’re able to look anew upon the sign that has been in the skies from before we were born and see it as the hope of glory, HaShem’s glory. However, if we refuse to repent, if we take that precious symbol and misuse it, as many in our generation have, we can expect only judgement.
 
“To the one we are an odour bringing death; to the other, a fragrance bringing life unto life. And who is sufficient for these things?”
 
–2 Corinthians 2:16 [Author’s Translation]
 
Gen 9:18 And the sons of נֹחַ Noach, that went forth out of the vessel, were שֵׁם Sheim (name), and חָם Cham (hot), and יָפֶת Yafet (opened): and Cham is the father of כְנָעַן Kena’an (lowland). Gen 9:19 These are the three sons of נֹחַ Noach (rest): and these shattered, beat to pieces, scattered and spread out נָפְצָה nafetzah over the whole earth כָל־הָאָרֶץ kol ha-aretz.
 
Verse 19 introduces the subsequent תולדות toldot (generations) expounded upon in chapter 10, whereas the remaining verses, in particular verses 20-27 prepare the reader for the election of God’s holy people Israel.
 
It’s interesting to note the wider meaning of the Hebrew, נָפְצָה nafetzah, to spread out. It seems that in humanity’s spreading out it has a habit of shattering and scattering. A habit that will return to humanity at בבל Bavel (Babel, confusion) as a just discipline for our idolatrous unity.
 
Gen 9:20 And profaning himself וַיָּחֶל vayachel (from chalal) נֹחַ Noach (Comfort, Rest) a man of the ground אִישׁ הָאֲדָמָה iysh ha-adamah planted a vineyard:
 
The Hebrew text allows for this reading, translating the phrase, וַיָּחֶל vayachel to represent its primary meaning, “profanity”, which gives us a clearer indication of the motivation that brought נֹחַ Noach to a place of shame. It’s foolish to suggest, as some have, that Noach was the first man to plant a vineyard. There is nothing in the text to suggest that this was the case.
 
The TaNaKh (OT) has no problem with exposing the flaws of her heroes. The only flawless Character in the TaNaKh is the Author of it. Noach, a man, is not immune to humanity’s depravity, nor is he devoid of a fallen nature יצר הרע yetzer ha-ra. This story is all too familiar to those of us who having walked faithfully with God and experienced great heights of revelation and good work, have non the less found ourselves failing in a moment of weakness and falling into disrepute. No one is infallible but God. This should give us comfort, to know that our eternal destiny is not reliant on our fallible humanity.
 
Gen 9:21 And he drank from the wine הַיַּיִן ha-yayin, and became drunk; and he was uncovered within his tent.
 
Two things are clear from the text:
 
1.) The Hebrew, “יַּיִן yayin” meaning, effervescent, describes fermented grapes in the form of wine. This is qualified by the subsequent clause, “and became drunk”. It’s nonsense therefore, to attempt, as some have, to suggest that the wine of the Bible is simply grape juice.

2.) Drunkenness is sin, it results in the loss of self-control (a fruit of the Spirit), moral awareness and a lack of social etiquette. It’s warned against in Scripture (Proverbs 31:4-5; 23:29-35). However, wine is not the problem, drunkenness is (Deuteronomy 14:26).
 
Gen 9:22 And חָם Cham (hot), the father of כְנָעַן Kena’an (lowland), saw the nakedness of his father, and announced it to his two brothers outside (publicly).
 
“Woe to you who make your neighbours drink,
Who mix in your venom even to make them drunk
So as to look on their nakedness!”
 
–Habakkuk 2:15
 
While Noach’s drunkenness is proof of his flawed humanity, it’s not the point of the story. It’s not his father’s nakedness that proves Cham’s character but his response to it.
 
In the פשט‎ p’shat (plain meaning) of the text we read that Noach’s drunkenness resulted in him lying naked in his tent and that Cham walked in, and seeing his father naked proceeded to mock and humiliate Noach by publicly proclaiming what he’d seen to the rest of the family outside the tent. This in and of itself is disgraceful behaviour but it also has spiritual ramifications because God commands, “Honour your father and mother” (Exodus 20:12). The father is also a symbolic representation of the God-head and therefore holds a sacred position in the family as a representative of God’s Kingship.
 
Some have suggested that the phrase, “saw the nakedness” shares its meaning with an equivalent phrase in Leviticus 20:17, where it is used figuratively to refer to the sex act, however this seems unlikely, given that the phrase is rarely used in this way and in the present text there are no qualifying terms, one can only conclude that the פשט‎ p’shat (plain meaning) is the intended one.
 
Gen 9:23 And took, שֵׁם Sheim (name) and יָפֶת Yafet (opened) a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father's nakedness. Gen 9:24 And נֹחַ Noach (Comfort, Rest) awoke from his wine, and knew what his younger son had done to him.
 
In stark contrast to their foolish brother, Sheim and Yafet acted righteously, averting their eyes and placing a garment over their father’s disgrace in a redemptive act of covering atonement.
 
Gen 9:25 And he said, Cursed be כְנָעַן Kena’an (lowland); a servant of servants shall he be to his brothers.
 
In order to understand the cursing of Kena’an (who was not directly involved in this incident but is a fourth generation descendant of Cham), we must first understand blessing and cursing.
 
Where God is concerned blessing is the consequence of His righteousness at work in us whereas cursing is the consequence of us rejecting His righteousness. Because God sees the end from the beginning, when He speaks these consequences into the chronology of time and space they appear to be predictions of the future, when in fact, from His perspective they are observations of the eternal present.
 
It is also important to understand that the curse to the fourth generation as described in Exodus 20:5, refers to the chosen rebellion of each subsequent generation. Those who accept the misdeeds of their forebears as being their destiny will as a result be cursed. This is the case with Kena’an, a descendant of Cham who lived as Cham lived, in rebellion toward God. Keep in mind also, that the people of Kena’an collectively rejected the God of Israel and resisted His people when Israel sought to occupy the land God had promised them.
 
The current record, written down by Moshe after being passed on to him as an oral tradition from his forebears, is being given to Israel after her escape from Egypt and as a warning concerning the people whom she must one day fight against in order to receive the promised land.
 
Gen 9:26 And he said, all blessing comes from יהוה HaShem (YHVH: Merciful) אֱלֹהֵי Eloheiy (God, Judge, Ruler) of שֵׁם Sheim (name); and כְנָעַן Kena’an (lowland) shall be his servant. Gen 9:27 Opening wide לְיֶפֶת leyefet Elohim אֱלֹהִים shall make space for יָפֶת Yafet (opened), and he shall dwell in the tents of שֵׁם Sheim (name); and כְנָעַן Kena’an (lowland) shall be his servant.
 
God is the God of Sheim Who also provides for Yafet. Sheim’s line will produce Avraham, Yitzchak and Yaakov/Israel, through whom God will reveal His redemptive plan to all humanity.
 
Therefore Sheim is seen here to be set apart, one who is in relationship with HaShem (YHVH). God, Who is The Name (HaShem) has named (sheim) His servant. This is a counterpoint to the servitude of Cham’s punishment which makes him the slave of slaves. The punishment of Kena’an is historically contextual and does not advocate for slavery of any kind but is an observation (Of God) of the future consequences of Kena’an’s sin.
 
A סוֹד sod (allegorical mystery) interpretation of these verses sees Sheim (Name) as being in the dwelling place of The Name, HaShem (YHVH) and His Torah ha-Emet (Word of Truth) and Yafet (Open space/ freedom) as the righteous among the nations who will enter into the tents of Israel and dwell with her as she surrounds the Mishkan (Tent of Meeting), where HaShem (YHVH: Merciful) manifests His presence. This places Cham (Hot), the wicked one, outside the camp in darkness, where there will be perpetual weeping and gnashing of teeth.
 
It’s interesting to note that based on the understanding that the Greeks were descended from Yafet, an ancient rabbi cites verse 27 in defence of his ruling that Scriptural scrolls may be written in only one language other than Hebrew, that being the Greek language. Thus he interprets the beauty of Yafet as being the Greek language and the tents of Sheim (Israel) as the seat of the Torah (Talmud Bavliy Meg. 9b).
 
Gen 9:28 And it came to pass that נֹחַ Noach (Comfort, Rest) after the flood, lived three hundred and fifty years. Gen 9:29 And all the days of נֹחַ Noach (Comfort, Rest) were nine hundred and fifty years: and he died.
 
Noach was born in the year 1056 from Creation, the flood occurred in 1656, and he died in 2006, ten years after the tower of Bavel and the dispersion of humanity (Genesis 11).
 
Avram was born in the year 1948 from Creation, thus he was a contemporary of Noach and was 58 years old when Noach died. It’s important to note that from Adam to Avram there was an oral tradition that spanned only four people: Adam, Lamech, Noach and Avram. Similarly, Moshe, through whom God gave the Torah, was connected to Kehat, who knew Yaakov, who knew Avram. Therefore, the rabbi Yitzchak ben Yehudah Abarbanel has observed, there were not more than seven people who carried the oral tradition of these events first hand from Adam to the generation that received the Torah at Sinai. (Adapted from the Stone Edition Chumash 1998, Mesorah publications Ltd.)
 
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