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Why does the Torah (תורה) record through gezeirah shavah that Cham also sodomized Noach, when the castration alone explains the storyline? The shiur connects this to the mirrors of Egyptian Jewish women and develops a yesod about how Torah records details that reveal the supernatural dimension beneath surface events.
This shiur begins with a detailed analysis of the Gemara (גמרא)'s discussion of what Cham did to his father Noach. The Gemara presents a machloket: one opinion holds that Cham castrated (seres) his father, while another holds that he sodomized (ravo) him. The first opinion is supported by the fact that Noach only cursed Cham's fourth son Canaan - since Cham prevented him from having a fourth son through castration, the punishment was midah k'neged midah. The second opinion derives from a gezeirah shavah comparing 'vayar' in our parsha to 'vayar' by Shechem and Dinah. The Gemara concludes that both acts occurred. Rabbi Zweig raises a fundamental question: Why does the Torah (תורה) need to teach us through halacha (הלכה) l'Moshe miSinai (gezeirah shavah) that Cham also sodomized his father? For the storyline, we only need to know about the castration to understand why only the fourth son was cursed. The additional sin seems superfluous - once we know Cham is a rasha who castrated his father, what purpose does knowing about this additional perversion serve?
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Sanhedrin 70a
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