(20) Noah, the tiller of the soil, was the first to plant a vineyard. (21) He drank of the wine and became drunk, and he uncovered himself within his tent. (22) Ham, the father of Canaan, saw his father’s nakedness and told his two brothers outside. (23) But Shem and Japheth took a cloth, placed it against both their backs and, walking backward, they covered their father’s nakedness; their faces were turned the other way, so that they did not see their father’s nakedness. (24) When Noah woke up from his wine and learned what his youngest son had done to him, (25) he said, “Cursed be Canaan; The lowest of slaves Shall he be to his brothers.” (26) And he said, “Blessed be ה׳, The God of Shem; Let Canaan be a slave to them. (27) May God enlarge Japheth, And let him dwell in the tents of Shem; And let Canaan be a slave to them.”

“Shem and Yefet took the garment, they placed it upon the shoulders of both of them, they walked backward, and they covered the nakedness of their father and they faced backward, and they did not see the nakedness of their father” (Genesis 9:23).
“Shem and Yefet took the garment” – Rabbi Yoḥanan said: Shem began with the mitzva first, and Yefet came and heeded him. That is why he [Shem] merited the prayer shawl and Yefet, the regal cloak.
“They placed it upon the shoulders of both of them, they walked backward, and they covered the nakedness of their father.” From the fact that it is stated: “They walked backward,” do I not know that “they did not see the nakedness of their father”? Rather, it teaches that they placed their hands over their faces as they were walking backward, conducting themselves with respect, in keeping with the [appropriate] reverence for a father upon his son. The Holy One blessed be He said to Shem: ‘You covered your father’s nakedness, by your life, I will repay you, [as it is written]: “Then these men were bound in their sarbaleihon […and were thrown into the fiery furnace]”’ (Daniel 3:21). [What is sarbaleihon?] Rabbi Yudan and Rabbi Huna, Rabbi Yudan said: Their cloaks. Rabbi Huna said: Their robes.
The Holy One blessed be He said to Yefet: ‘You covered your father’s nakedness, by your life, I will repay you [as it is written]: “It will be on that day, I will give Gog a place of burial there, in Israel, the valley of the passersby east of the sea, and it will block the passersby, and they will bury Gog and all his multitude there, and they will call it the valley of the Multitude of Gog”’ (Ezekiel 39:11).
The Holy One blessed be He said to Ḥam: ‘You brought shame to your father’s nakedness, by your life, I will exact retribution against you: “So the king of Assyria will lead the captives of Egypt and the exiles of Kush, youths and elders, naked and barefoot and bared of buttocks, the nakedness of Egypt”’ (Isaiah 20:4).

(2) And he [the speaker of lashon hara] also transgresses (Vayikra 19:18): "And you shall love your neighbor as yourself," whereby we have been commanded to be as solicitous for our friend's money as we are for our own, and to be solicitous of his honor, and to speak in his praise, as we are solicitous for our own honor. And if one speaks or receives lashon hara and rechiluth against his friend, though it be true, it is apparent that he does not love him at all — how much more so is he in violation of "as yourself!"
And the great proof of this [that he is in violation of "as yourself"] is as follows: Does not every man know his own shortcomings? — in spite of which he would not want his friend to know, under any circumstances, even one thousandth of them! And even if it happens that a few of his faults become known to his friend, who goes and speaks of them to others — how he stands and waits, wishing the L–rd to grant that they not accept his words and not believe him! And all so that he not be seen in their eyes as unworthy — even though he knows himself to be guilty of very many sins, far more than his friend has revealed. In spite of this, in the access of his self-love, everything is swept away. Thus, exactly in this way must one conduct himself vis-à-vis his friend according to the Torah, to be solicitous of his honor in every respect.
And not in vain did the Torah relate to us the episode of Noach, viz. (Bereshith 9:21-23): "And he drank from the wine and he was inebriated and he uncovered himself in the midst of his tent. And Cham the father of Canaan saw the nakedness of his father and he told his two brothers outside. And Shem and Yefeth took the garment and placed it on the shoulders of both and they covered the nakedness of their father, and their faces were [kept] turned backwards [when they drew near him to cover him], and the nakedness of their father they did not see." And the Torah also relates to us the blessing by which Noach blessed them (viz. Ibid 26-27) and which was ultimately realized — to reveal to us the greatness of this attribute, that one must cover up any unseemliness in his friend with all of his power, just as he would for himself!

That shall be your fringe; look at it and recall all the commandments of ה׳ and observe them, so that you do not follow your heart and eyes in your lustful urge.

(16) Make an opening for daylight in the ark, and terminate it within a cubit of the top. Put the entrance to the ark in its side; make it with bottom, second, and third decks.

The Baal Shem Tov, may his memory guard us, would explain the verse (Genesis 6:16) "Make an opening (tzohar) for the ark (teivah)." Tzohar actually means light, and teivah actually means speech. This means that when a Jew wants to speak, they must make sure that one's thought illuminates the words first, because thought (machshavah) is the same letters and connected to chashav mah, 'think of the object'.