Vayishlach

Parshas Vayishlach does not begin with the first verse of a new chapter. Instead, the chapter begins several verses earlier, at the end of Parshas Vayeitzei, with the introduction of what appears to be the theme of the chapter. Although we are enamored and engrossed by the dramatic confrontation between Yaakov and Eisav, the chapter evolves more around angels than anything else.

Vayifga'u bo malachei Elokim...vayikra shem hamakom hahu machanyim. Towards the end of Yaakov's return journey to Eretz Yisrael, he meets angels and, in appreciation of this event, names the place after that meeting. Rashi explains that Machanayim describes Yaakov's two camps: one of his family and the other of the angels. Vayishlach Yaakov malachim - Yaakov sends angels as his messengers. And, finally, we are told of the confrontation between Yaakov and the angel of Eisav and the subsequent blessing of Yaakov by renaming him Yisrael - ki sarisa im elokim v'im anashim vatuchal.

Aside from understanding the meaning for these multiple episodes involving angels, we need to understand Yaakov's apparent fear of Eisav. Hashem promised to protect Yaakov, so why is he so afraid? Even Yaakov's answer to this question is puzzling. Katonti mikol hachasadim - Chazal explain that Yaakov is concerned that his merits have already been leveraged through the success he has already achieved throughout his years away from home. (shema yigrom hachait) However, this is puzzling. The promise from Hashem was not only given upon Yaakov's departure from his parents' home twenty two years earlier, it was also given just a short time ago, prior to his departure from Lavan's home. Is it possible that in that short time Yaakov had done something to eliminate the benefits of the Divine promise?

A third question: early in Parshas Vayishlach we are told that Yaakov splits his camp into two - vayachatz es ha'am...lishnei machanos. A few verses later, Yaakov thanks Hashem for all the kindness bestowed upon him including the fact that he has returned to his homeland with two camps - v'ata hayisi lishnei machanos. If someone has an apple and he cuts it in half, he doesn't think he now has two apples. Yaakov has one camp that he split into two halves. What is the meaning of this statement of Yaakov?

A fourth question: Upon defeating the angel of Eisav, Yaakov requests a blessing from that angel. The angel blesses him by changing his name to Yisrael - ki sarisa im elokim v'im anashim vatuchal. Thereupon Yaakov asks the angel for his name. The angel does not give his name but blesses Yaakov - vayevarech oso sham. Why is the Torah telling us about a blessing that was already given? If it is a new blessing, why doesn't the Torah tell us what the new blessing is?

Immediately after this episode, Yaakov names the place of his confrontation with the angel, Peniel - ki ra'isi Elokim panim el panim. The Torah tells us that even Moshe Rabbeinu cannot see Hashem directly - ki lo yirani ha'adam vachai. So what is the meaning of this phrase by Yaakov?

In truth, Yaakov's fear is not of Eisav. Yaakov fully trusts Hashem's promise assuring him that he will not be harmed by Eisav. Yaakov's fear is that the implementation of the salvation will not be done directly by Hashem but rather through angels. Yaakov's life was dedicated to enhancing and growing his relationship with Hashem, and his desire was to solidify an intimate relationship with the Creator. Yaakov's fear is that he will be disintermediated with Hashem through angels. Therefore, when angels first appear to Yaakov, he is very appreciative. Nonetheless, he immediately sends them on a mission depicting the fact that he controls the angels rather than the reverse. The two camps that Yaakov refers to are not his split camp of people. Yaakov's prayer to Hashem is "I know that I am not worthy of two camps - the camp of my people and the camp of angels". Yaakov appreciates the gift of angelic accompaniment but, nonetheless, reminds Hashem that the promise was v'ata amarta heitev AItiv imach vesamTI - You (Hashem) said I (personally) will take care of you. Yaakov is not satisfied with angelic protection. He seeks intimacy with Hashem and a direct, unencumbered relationship with Hashem.

Indeed, this is the second blessing that Yaakov receives from the angel. It is the blessing that Klal Yisrael will always have direct protection and guidance from Hashem. The statement describing the second blessing from the angel - vayevarech oso sham - is connected to to the naming of the place Peniel. The name is not meant to imply a clear vision by Yaakov of Hashem. Rather, it is a blessing that Klal Yisrael will always be connected to Hashem directly - panim el panim. Thus, Yaakov's actions with the angels, prayers, and battle with the angel, result in the fulfillment of his wishes, assuring an everlasting, direct, intimate relationship between Bnei Yisrael and Hashem.

Vayeitzei

There are two interesting differences between the promise of Hashem made to Avraham and Yitzchak on the one hand and Yaakov on the other.

The first time that Hashem appears to Avraham He gives Avraham a command: lech lecha me'artzecha... Following the command is a blessing: v'e'escha l'goy gadol va'avarechecha... One seems dependent upon the other. If Avraham fulfill the commandment then he will receive the blessing. Similarly, when Hashem appears to Yitzchak for the first time He gives Yitzchak a command: al tered Mitzraymah shcon ba'aretz asher omar eilecha. Yitzchak is commanded to remain in Eretz Canaan and not travel to Egypt. Again, immediately following the command is a blessing: v'ehyeh imcha va'avarechekha. Here, too, one is dependent upon the other. If Yitzhak fulfills the commandment then he will receive the blessing.

However, Hashem's first appearance to Yaakov is quite different. Hashem 'introduces' himself (ani Hashem) and then immediately gives Yaakov a blessing: ha'aretz asher ata shoceiv aleha lecha etnenah ulezarecha. Vehaya zaracha ka'afar ha'aretz... Yaakov is not required to fulfill any commandment to procure the blessing.

Additionally, there is a distinction in the reaction to the blessing. Immediately following their blessings, Avraham and Yitzchak act. The Torah states vayelech Avram after Avraham is told to travel to the Land. Similarly, the Torah states vayeishev Yitzchak biGrar. Yitzchak fulfills the commandment by establishing a home in Gerar. However, after Yaakov receives his blessing he has an incredulous reaction. VAYIRA vayomar ma nora hamakom hazeh. He is stricken with fear. Vayasem osah MATZEVAH - he builds an altar. VAYIDAR Yaakov NEDER - he makes a vow. Why the differences between the initial interaction by Hashem and the subsequent reaction by the Avos?

Avraham and Yitzchak were free men and masters of their own destiny when Hashem appears to them. Yaakov, on the other hand, is fleeing for his life. He cannot return to his home fearful of his brother's wrath; he has just been mugged by his nephew Elifaz and travels with no possessions, destitute of possessions and familial support.

There is another famous story of a borayach - one who is on the run - in Tanach. Yona tries to run from his Divine mission and boards a ship. When a storm arrives endangering the ship it is determined that the fate of the ship is due to Yona's flight. The sailors throw Yona overboard and the sea immediately calms. The verse in Yona then states VAYIRU ha'anashim yira gedola es Hashem VAYIZBECHU ZEVACH laHashem VAYIDRU NEDARIM. The Metzudas David explains that their fear was caused by a realization of hashgachas HaMakom v'yecholto - Hashem's omnipotence and complete control over everything. Therefore, they decided to bring korbanos and, the Metzudas David continues, take vows to give charity. Why was this their reaction?

During the storm, the sailors and passengers were praying to any and all gods. Nothing worked. Yona explained that he served Hashem. They then toss him into the sea and the storm ceases. At that moment they all realized that Hashem controls the sea, the ship, the wind, the people, everything! The realization of the true power and control of Hashem gripped them with fear. The avoda of korbanos displays a recognition that everything belongs to Hashem and needs to be utilized in the service of Hashem. Similarly, giving charity is an act that displays a recognition that even one's possessions are not really his but rather gifts from hashem to be utilized to help others.

Hashem appears to Yaakov when he is fleeing as well. Yaakov's greatest fear at this point is that the holiness he experienced up to this point in his life would be missing. He is leaving the confines of Yitzchak and Rivka's home as well as the holy Land. Would the intimacy with Hashem be left behind as well? Hashem appears to Yaakov to comfort him in this regard. V'hinei anochi imach ushemarticha bechol asher telech...ki lo e'ezavcha... Hashem assures Yaakov that he will be with him everywhere and always. Avraham and Yitzchak were not fleeing and did not fear losing the intimacy with Hashem. Yaakov had these fears and, therefore, needed the comforting blessing before any commandment.

Yaakov's reaction to this assurance is also unique to his situation. Like the sailors, he is gripped with fear - vayira vayomar. It is the same fear that engulfed the people on Yona's ship. Yaakov now has a deeper realization that the omnipotence of Hashem will enable him to maintain his intimate relationship with Hashem even outside the confines of Eretz Yisrael and his parents' home. This fear is a display of yiras shamayim. Therefore, his reaction is similar to the men on the ship as well. Yaakov builds an altar to bring korbanos and he takes a vow to give charity - aser a'aserenu lach - to display his new-found recognition of and appreciation for the omnipotence of Hashem.

Reassured, vayisa Yaakov raglav. Rashi explains nasa libo es raglav. His mind and heart are at ease, confident in the protection and guidance of Hashem wherever he goes, certain of his eventual return to Eretz Hakedoshah.

Toldos

By way of introduction to Yaakov and Eisav, the Torah states vayehi Eisav ish yodea tzayid ish sadeh v'Yaakov ish tam yosheiv ohalim. Eisav was a hunter, a man of the field while Yaakov was a simple, complete man who sat in the tents. Rashi informs us that these tents refer to the tents of Torah. The very next verse states vaye'ehav Yitzchak es Eisav ki tzayid befiv v'Rivka oheves es Yaakov. We were just informed that Eisav was a hunter while Yaakov was sitting and learning and yet immediately after this - as if to emphasize that the knowledge of these facts was the cause - we are told that Yitzchak loves Eisav specifically because he was a hunter, seemingly choosing those qualities over the qualities of Yaakov. As if to further emphasize this point, the verse does not have a parallel structure. The latter part of the verse stressing Rivka's love for Yaakov does not parallel the previous verse by stating that she loved him because he was learning. This fact is conspicuously missing as if to further emphasize that even Rivka's love for Yaakov was not due to these qualities.

The medrash in Eichah tells us that just prior to punishing Bnei Yisrael, Hashem approaches the Avos to give them an opportunity to pray on behalf of their children. The medrash says that Hashem approaches Avraham  and informs him that his children are sinning. Avraham responds by telling Hashem to punish them for these sins. Hashem then approaches Yaakov and Yaakov has the same response. Finally, Hashem approaches Yitzchak and informs him too that his children are sinning. Yitzchak states "are they my children and not yours", prays on their behalf and secures forgiveness. Why does Yitzchak feel most compelled to pray on behalf of Bnei Yisrael, as opposed to Avraham and Yaakov?

All that Yitzchak had was because of Avraham. Early in parshas Toldos, Yitzchak is given a Divine promise of children and Eretz Yisrael. Hashem tells Yitzchak that this promise is in fulfillment of the promise made to Avraham. Avraham and Yaakov received this promise directly while Yitzchak seems to 'inherit' it from his father. Similarly, the Ramban states that Yitzchak's wealth was all due to his inheriting Avraham. Even the wells that Yitzchak dug were the wells of Avraham. Therefore, it is Yitzchak, more than anyone else, who understands how important it is for parents to do all in their power to help their children. After all, everything he had was due to his parents. As a recipient of so much from his parents, Yitzchak feels compelled to give to his children as well.

However, Yitzchak is also acutely aware of the potential pitfalls of this approach. Too much reliance on parents can lead to laziness and complacency. This fear is what gripped Yitzchak and influenced his attitude towards Yaakov and Eisav in their early years. Yitzchak saw Eisav as a hunter, a man of action, a man who could be independent and need not rely on parental support. Yaakov, on the other hand, sat in the tents presumably unable to fend for himself. Rivka's attitude was no different. That's why the Torah does not state that she loved Yaakov because he sat in the tents. The difference was that Rivka saw the underlying character of Yaakov and knew that, far from lazy, Yaakov was a man of action himself, ready to fend for himself when necessary and was using these years of study to prepare himself for his future. Yitzchak was blind to this deeper level of Yaakov's personality.

This, too, is why Yitzchak intends to give the blessings to Eisav. He does not feel that Eisav is more righteous than Yaakov. He just feels that these blessings would be better served by a man of action. Indeed, once Yitzchak realizes that Yaakov, too, is a man of action, he confirms that the blessings belong to him because he realizes that Yaakov has both the Torah learning traits as well as the proactive traits to be utilized in the betterment of society. Mi eifo hu hatzad tzayid vayavei li...gam baruch yihyeh. Once Yitzchak realizes that Yaakov was not lazy or complacent and took action to initially buy the brachos and then what was necessary to assure he obtains them, he reconfirms the validity of the blessing - gam baruch yihyeh.

Chayei Sarah

A large portion of parshas Chayei Sarah is devoted to the events surrounding the marriage of Yitzchak and Rivka. Avraham's initial discussion with Eliezer, upon appointing him messenger to effectuate the marriage, is intriguing. Avraham commands Eliezer to swear that he will fulfill Avraham's demand and not betroth a Canaanite woman on Yitzchak's behalf. Rashi explains that Avraham was concerned that if he were to die prior to the completion of Eliezer's task, Eliezer will then conclude a marriage for Yitzchak with a Canaanite woman. Therefore, he commands Eliezer to swear to prevent that from happening. Eliezer then poses a practical question. What if the girl refuses to accompany him back to Eretz Yisrael and insists on remaining in chutz la'aretz? Should Eliezer fulfill his mission and effectuate the marriage even under these conditions? Avraham responds that he need not worry about this eventuality because Hashem will certainly assure that this will not happen and everything will work out properly.

Avraham's attitude seems self-contradictory. If Avraham is so strong of faith and confident in Hashem's assistance then why does he feel compelled to have Eliezer swear to fulfill his mission? He should have had similar faith that Hashem would make sure that Yitzchak does not marry a Canaanite woman. If he felt the need for human participation rather than a reliance on Divine assistance then why does he refrain from delivering a practical solution to Eliezer's legitimate concern?

A second question is more linguistic. Avraham's expression of his faith is expressed through the phrase hu yishlach malacho LEFANECHA - Hashem will certainly send His messenger before Eliezer, assuring that his path towards fulfilling his mission is prepared for success. However, when Eliezer recounts his discussion with Avraham to Rivka's family, he describes Avraham's faith with the expression yishlach malacho ITACH - Hashem will certainly send His messenger WITH you, rather than BEFORE you. Why is there this subtle change in the language?

The generally accepted attribute of what Eliezer is seeking in a wife for Yitzchak is the attribute of chesed - kindness. Eliezer lives in the home of Avraham, the epitome of chesed, and, therefore, seeks a match for Yitzchak with a woman who will exemplify this trait and, thereby, easily acclimate into the home of his master. However, a simple reading of the text seems to imply that Eliezer was looking for something else as well. After all, subsequent to Rivka's acts of kindness to Eliezer and his animals, the Torah states v'ha'ish mishtaeh lah - Eliezer still waited to see if his wish of the signs he designated will be fulfilled. Rivka has acted in kindness beyond the call of duty and yet Eliezer waits while this young girl continues to race to and fro refilling water containers for Eliezer and his flock. Indeed, why does the Torah emphasize the haste in which Rivka was acting - vateMAHER vatored cadah...vateMAHER vate'ar cadah...vaTARATZ od? Why does the Torah emphasize Rivka's alacrity in her acts of kindness?

This was the additional trait that Eliezer was seeking. Avraham's greatness in acts of kindness was not just in the fact that he performed these deeds but also in the attitude he had while performing them. Avraham would determine if something was the right thing to do and, once determined, would perform those acts with great energy, enthusiasm, and commitment. The same trait of haste and unwavering commitment is expressed regarding Avraham. When the angels appear at Avraham's doorstep the Torah tells us vaYARATZ likrasam... vayeMAHER Avraham...vayomer MAHARI...v'el habakar RATZ Avraham...vayeMAHER la'asos oso.

Eliezer is waiting to see how Rivka performs acts of kindness, not just if she does. Eliezer wants to see the same alacrity, enthusiasm, and commitment that he witnessed in Avraham's home. This will certainly be a trait that will enable the future wife of Yitzchak to be part of the great home of Avraham and continue to fulfill its destiny.

This kind of attitude is achieved through great faith. One needs to understand the circumstances, determine a course of action, and implement everything necessary to facilitate a desirable outcome. When one is confident in his decision then he acts with great energy, enthusiasm, and commitment, confident in the righteousness of his actions and Divine support for its fulfillment. Kindness, alacrity, enthusiasm, commitment, and mostly, unwavering faith are the traits that Eliezer seeks in a wife for Yitzchak.

Avraham displays this attitude with his interaction with Eliezer. Confident that it was time to seek a wife for Yitzchak, believing that a woman of Canaan was an improper match, Avraham does all in his power to assure that the proper match for Yitzchak is found. Commanding Eliezer to swear to fulfill his mission is what Avraham can do. Once Avraham has done all in his power, he has complete emunah and bitachon - faith in Hashem -  that all will work out perfectly. Therefore, his response to Eliezer's question is one dripping with faith, unconcerned with human mishaps, confident in Divine guidance and assistance. His expression is, therefore, hu yishlach malacho LEFANECHA. Avraham is confident that Hashem will lead the way and has already assured fulfillment. Eliezer is not on that spiritual level. He believes that Hashem will help but only walking itach - with him.

Indeed, Avraham's level of faith is mirrored by Rivka later when she insists on accompanying Eliezer back to Yitzchak. She has analyzed the circumstances, acted appropriately, and now, with little knowledge of the ultimate outcome, accompanies Eliezer, confident that Hashem will assure that this marriage will be a foundation upon which Bnei Yisrael are to be built.

Vayera

Immediately following their departure from Avraham's home, the visiting angels head to Sedom. The verse tells us vayashkifu al pnei Sedom - they gazed upon Sedom. Rashi explains kol hashkafa shebemikra l'ra'ah chutz mehashkifah mimon kadsh'cha shegadol koach matanos aniyim shehofeich midas harogez l'rachamim - all places where the term hashkifa is used in the Torah it implies a negative gazing of evil, except when the Torah tells us (in parshas Ki Savo) that Hashem looks down from his holy abode. The reason why it is a positive gazing in that case is because the Torah there is discussing gifts to the poor and the power of giving to the poor enables turning Divine anger into Divine mercy. This Rashi belongs in parshas Ki Savo, not Vayera! It focuses on describing the power of gifts to the poor, which is discussed in parshas Ki Savo, and the unique positive nature of that rendering of the term hashkifa. The brief discussion of the negative connotations of the term in our verse seems to serve as merely an introduction to Rashi's main thesis.

In informing Avraham of the Divine plan, Hashem says to Avraham haketza'akasah haba'ah eilai asu kalah - if the cries are true then they will be destroyed. Bothered by the singular term haketzaakasah, Rashi explains that there was an incident involving a young girl who received a brutal execution for delivering food to the poor. Was the cause of destruction due to a single incident? Sedom was full of evil, absent even ten righteous people. Surely, a single act could not be the determining factor for the fate of the city.

Before destroying Sedom, Hashem decides to inform Avraham of his intentions. Hamechaseh ani me'Avraham asher ani oseh. Although this knowledge leads Avraham to pray for the people of Sedom, thereby implying that the reason for Hashem's disclosure of the plan is specifically to stimulate Avraham's prayers, the commentaries seem to take a different approach.

Rashi explains that Hashem felt it was only right to inform Avraham of his plan because He had already promised Avraham this land. Destroying the land without informing the human owner wouldn't be fair. Additionally, by instructing his family to act in mishpat u'tzedaka, Avraham is worthy of becoming a great nation. The Ramban explains that Hashem didn't want people to say that the great and righteous Avraham did not pray on behalf of others, therefore, Hashem gave him the opportunity to do so. Ultimately, the Ramban continues, this knowledge had even greater benefit to Avraham since it showed him that Hashem judges through righteousness - she'ani oseh mishpat rak bitzedakah. Avraham will then instruct his children to act similarly. The Sforno has a third explanation. The Sforno explains that Hashem informed Avraham of His actions so that - lema'an - he will instruct his children about what he witnessed. That is, Hashem performed great kindness with the people of Sedom by giving even these wicked people an opportunity to be saved if only they had even ten righteous people among them. Additionally, Avraham witnessed Hashem's judgment that if there is no righteousness then there is destruction.

All three commentators focus on the benefits that the revelation of the Divine plan delivered to Avraham. And all three commentators focus on the potential for acts of kindness to overcome even Divine wrath. Rashi's intent in conveying the story of the young girl's brutal execution is to inform us that even if that one act of kindness was left unpunished by the people of Sedom, it had the power to override the inevitable Divine retribution. Similarly, the Ramban and the Sforno are informing us that the key lesson of Sedom is the one given to Avraham's progeny, instructing us to always act in kindness to others. The lesson of the power of kindness is the essence of the events of Sedom.

With this understanding, Rashi's explanation of hashkifa fits in with the entire theme. The emphasis of the power of giving gifts to the poor is not just a lesson in parshas Ki Savo. It is the essential lesson of the incident in Sedom. Gifts to the poor by one young girl, prayers on behalf of a despotic city, actions by one individual on behalf of another all have the power to overcome Divine wrath and stimulate Divine mercy. Acts of kindness, concern for another, and instructing our children regarding the power of these actions assure Divine mercy and blessing.

Lech Lecha

Soon after Avram's arrival in Eretz Canaan, famine forces him to leave the land and head to Egypt. Upon their approach to Egypt, Avram, recognizing the beauty of his wife Sarah and the licentiousness of the people of Mitzrayim, makes a request of Sarah. Imri na achosi at lema'an yitav li ba'avuraich v'chaysah nafshi biglalaich - please tell all who inquire that you are my sister so that they will do good to me and I will live because of you. Avram understands the life threatening danger of entering Egypt as the husband of such a beautiful woman as Sarah. The first thing on his mind should be the saving of his life. Only after that might he consider additional benefits. Yet, first Avram states lema'an yitav li - they will do good things for me - and only afterwards does he state v'chaysah nafshi - and I will live. Wouldn't the proper priority be the reverse?

Prior to the plague of the firstborn, Hashem commands Moshe Rabbeinu dabeir na b'aznei ha'am v'yishalu ish me'ais re'ehu, etc. Hashem commands Moshe to ask Bnei Yisrael to borrow possessions from the Egyptians prior to their departure. Rashi explains: ain na ela bakasha, bebakasha mimcha hizhiram al cach, etc. Hashem , as it were, beseeches Bnei Yisrael to ask the Egyptians for their possessions so that Avraham Avinu will not have a claim against Hashem in that Hashem fulfilled the part of the covenant that promised slavery and persecution but did not fulfill the part that promised exiting the slavery in Egypt with great wealth - v'acharei chen yetzu birchush gadol. Therefore, Hashem requested that Bnei Yisrael seek recompense from the Egyptians for their centuries of slavery so that they can exit with great riches and this part of the covenant can also be fulfilled.

The Gemara in Brachos states that Bnei Yisrael initially refused to comply with the request. Ulevai shenaitzai b'atzmeinu - we just want to get out of Egypt alive. We are willing to forgo any riches and any promises made if only we can be freed from Egypt. If Bnei Yisrael were willing to forgo - to be mochel- the wealth part of the covenant, why is there a concern regarding Avraham's complaint?

The Ramban tells us that the theme throughout Sefer Breishis is ma'aseh avos siman l'banim - all that happened to our Forefathers foretells what will happen in future generations. Avraham's actions were done to assure future benefit for his children. Perhaps we can say that the promise of great riches was something due Avraham's offspring and, therefore, they had the right to forgo this benefit. However, they do not have the power to forgo a benefit that belongs to Avraham and not them.

Avraham's claim was also regarding the idea of ma'aseh avos siman l'banim. Avraham specifically validated the part of the covenant that promised riches before leaving with their lives when he made this request of Sarah. In an effort to assure the fulfillment of that part of the covenant, Avraham preempted the claim of Bnei Yisrael - if only we could leave with our lives - by requesting yitav li prior to v'chaysa nafshi upon his descent to Egypt. This request personalized the claim for rechush gadol even prior to having their lives saved through the exodus from Egypt. Perhaps this connection is hinted to by use of the word NA - imri NA and dabeir NA - implying Avraham's request that foregoing the promise of riches prior to exiting Egypt is not an option.

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.)