פירוש על בראשית 9:21

ויתגל AND HE UNCOVERED HIMSELF — This is the Hithpael form.

וישת מן היין וישכר, he drank without setting himself a limit until in the end he became drunk and disgraced himself.

Within his tent - the expression should have been "in his tent"; "within" means in the middle of, just as "within the garden" (Gen. 2:9) and in a few other places. And it is not typical to put one's place of sleeping in the middle of the tent, rather, to one side. And this appears to have been a cause for the deed of his younger son, who "played" with him as he was asleep due to his drunkenness. This is beside the known drash [ed. note: castration].

ויתגל, “he disrobed completely.” The reflexive mode which also appears as a passive mode on many occasions, suggests that Noach was disrobed by someone else, presumably Cham, who then reported his father’s state of nudity to his brothers.

ויתגל בתוך אהלה, “he uncovered himself within his tent.” The word אהלה meaning “his tent” is spelled with the letter ה at the end as if it meant “her tent,” i. e. the tent of his wife. This is an allusion to the fact that overindulgence in wine leads to excessive sexual activity.

Referred to as Shomron. In Yechezkel (23:4) it says, “And they bore sons and daughters, and their names: Shomron is Oholah (אהלה)...” And here since it is written אהלה instead of אהלו, to hint to Shomron’s exile (which was due to wine). This also explains the expression ויתגל, which is related to גלות (exile). (Kitzur Mizrachi)

Spoken of as Samaria - It seems to me that the text hints at the core of the punishments that come through wine, and they are two: the first is the abasement that comes to a person through drunkenness, that they humiliate themselves, and that's why we read "and he uncovered himself in the middle of his tent". The second is the loss of wisdom and intelligence that a person has. And know that intelligence is the connection with the Holy One of Blessing, and through drunkenness this connection will be lost, and when a person has no connection to Hashem - exile and divisiveness come to a person, since whenever a person has his intelligence on, one is called a faithful seed, one is "a tree on a field" (Deut. 20:19), and one's saplings are in heaven, since the head which is the root of the tree/human turns upwards, and this is why a person is called "tree of the field" planted in heaven, and it is through the rational part one is planted in one's place, and all the winds come and blow, but do not move the person from one's place (see Avot 3:17) and when a person goes after getting drunk and one's rational faculties get lost - then one is in exile, and this is what the Torah truly hints with its word "itgal", the writing is "vaitgal" because it comes from the expression of galut, exile.
And the words of Rashi are surprising, because our sages in Bereshit Rabbah (Bereshit Rabbah 36:4) did not say that the text hints at the exile of the ten tribes using the word "vaitgal", which is an expression of galut, but using the word "his tent", which I did not find in Bereshit Rabbah. And the rabbis of blessed memory are right, because the Text hints to exile (galut) with the word "vayitgal", since there is no difference between exile (galut) and revealed (galuy), since when one is exiled from one's place comes out from one's hiding place and is seen in another place, and the hint is the exile - that comes from the word revelation that humiliates, and a different revelation - the exile from one;s place, and this thing that maintains the exile of the ten tribes that were exile due to drunkenness, since they separated from the rational part that is the faithful seed, as we explained above. And this is what Bereshit Rabbah says (36:4) - Rabbi Shmuek bar Nachmani says it is not written 'and he revealed' (vaigal) rather 'and he uncovered himself', this thing brought about exile for him and his children. The ten tribes were not only exiled due to wine, etc.' And from the fact that he said 'brought about exile for him' and what was the exile that it was brought about if not as we said, that he experienced exile from the place of his [high] stanting and level, and so [also] he brought exile to his children. And this is not like Rashi has explained that the Text hints specifically to the ten tribes, since behold he said 'to him and his children' - meaning, all his children, just what was found in the ten tribes, and see.

, ויתגל בתוך אהלה, “he had disrobed inside his tent.” According to Rashi, basing himself on a Midrash, (Tanchuma, edition Buber) the correct interpretation, seeing that the last letter in the word אהלה is the letter ה instead of ו this is a hint of the exile of the Tent Tribes, who, according to some prophets, were guilty of too much wine drinking. (Amos 6,1)

אהלה HIS TENT — This word is written אהלה (with ה at end instead of ו) so that it may be regarded as an allusion to the ten tribes who were spoken of as Samaria which was called “אהלה” Ohala and who were exiled because of indulgence in wine, at it is said (Amos 6:6) ‘‘that drink wine in bowls”.

ויתגל, by himself, unaided.

בתוך אהלו, “inside his tent.” The Torah wrote the word אהלה with the feminine suffix, to indicate that he was disrobed in his wife’s tent.

בתוך אהלו, the letter ה at the end of אהלה, where we would expect the letter ו for the masculine ending “his,” is interpreted (and quoted by Rashi) as an allusion to the ten tribes who have been referred to as אהלה in Amos 6,6, and whose exile has been attributed to their excessive drinking of strong wine both in Isaiah 28,1 and Amos 6,6). From a grammatical perspective, the construction here is not really so unusual