Noach

The Torah delineates ten generations between Adam and Noach and then, later, another ten generations between Noach and Avraham. The Mishna in Pirkei Avos informs us that this shows the erech apayim - patience, restraint, and forbearance - of Hashem, who endured ten generations of evil before bringing the punishment of the flood. Similarly, Hashem endured another ten generations of evil acts until Avraham arose and notal s'char kulam - obtained the reward for all of them.

There is an interesting linguistic difference between the way the verses describe the ten generations between Adam and Noach and the terms used to describe the lives of the ten generations between Noach and Avraham. In describing the former, the Torah tells us, for example, vayechi Shes chamesh shanim u'm'as shanah vayoled es Enosh. Vayechi Shes acharei holido es Enosh sheva shanim u'shmoneh meos shanah vayoled banim ubanos. Vayihyu kol yemei Shes shteim esreh shanah u'tesha meos shanah vayamos. This formula is used to describe the lives of each of the ten generations until Noach. The formula states (a) the particular person lived a certain amount of years prior to having a son, (b) he had a son, (c) he lived a certain amount of years after that son was born and had other unnamed children, (d) the total number of years that the person lived, (e) that person died.

In describing the ten generations between Noach and Avraham, the Torah alters the formula slightly. Vayechi Ever arba u'shloshim shanah vayoled es Peleg. Vayechi Ever acharei holido es Peleg shloshim shanah v'arba meos shanah vayoled banim ubanos. The formula is mostly similar to that used for the previous ten generations. However, it leaves out the final two points: the total years lived are not mentioned nor is their any mention of death. Why the subtle change?

The generations between Noach and Avraham did, indeed, improve upon the generations between Adam and Noach. The generations between Adam and Noach had nothing to do with previous nor subsequent generations. We see no interaction between any of these generations. The Torah emphasizes this by placing each generation in its own neat package, completely enclosed and separated from the generation before and the one after. The generation lived a certain amount of years and then died, leaving no legacy. Everything about their impact on the world was contained in the years that they lived. They had no influence upon subsequent generations.

The generations between Noach and Avraham were slightly different. Although innately evil, they did interact with one another and tried to influence future generations. Unfortunately, this influence was a negative one (i.e . the generation of dispersion) but, nonetheless, there is a positive element in generational interaction on a macro level. The Torah emphasizes the difference by leaving out the total years lived and the fact that they died to inform us that their influence went beyond the years of their lives and continued even after death.

The formula describing the generations between Noach and Avraham has one exception. Describing the life of Terach, father of Avraham, the verse tells us Vayihyu yemei Terach chamesh shanim u'masayim shanah, vayomas Terach b'Charan. Terach's life follows the formula of the generations between Adam and Noach. It is placed into a neat capsule including total years and death. Why the change?

Vayomer Hashem el Avram lech lecha me'artzecha u'mimoladtcha u'mibeis avicha el ha'aretz asher areka. The command of Hashem to Avraham was to remove himself from all influences of his land, his birthplace, and even his father. A new world order needed to be instituted, one bereft of the negative influences of the previous generations, to assure the survival of future generations. Hence, Terach's influence upon Avraham needed to end. Terach needed to become like the first ten generations, having no influence on Avraham and his offspring.

Perhaps this understanding can explain the differences of the previously cited Mishna in Pirkei Avos. The Mishna states that the result of the first ten generations was v'hevi es hamabul - Hashem brought the flood. The result of the second ten generations was that Avraham natal s'char kulam - Avraham obtained the reward of all the previous generations. The generations between Adam and Noach had no redeeming qualities. Therefore, after significant forbearance, the result was utter destruction. However, the generations between Noach and Avraham had the redeeming quality of generational interaction. The interaction and influence was negative but the concept of generations influencing subsequent ones was positive. Once someone arrived who would utilize this positive concept to deliver beneficial influence, he would redeem the negative aspects of the previous generations. Avraham's essential life goal was l'ma'an asher yetzaveh es banav v'es beiso acharav - Avraham positively influenced his children and grandchildren and, therefore, was able to receive the reward of all previous generations.

(The first two parshiyos of the Torah speak of twenty generations. The next fifty two parshiyos only deal with eight generations. Interestingly, there is no recorded conversation between father and son in the Torah until Avraham and Yitzchak. Connecting to previous and future generations is the lesson Avraham teaches us to assure our legacy and our future.)