Generational Wealth

“צַו אֶת בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם כִּי אַתֶּם בָּאִים אֶל הָאָרֶץ כְּנָעַן זֹאת הָאָרֶץ אֲשֶׁר תִּפֹּל לָכֶם בְּנַחֲלָה”

מְלַמֵּד שֶׁהֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה כָּל מַה שֶּׁהָיָה וְעָתִיד לִהְיוֹת

As the final days of Moshe Raabeinu approach, HKBH gives over to him the boundaries of Eretz Yisroel, within which the Nachalos of the Shevatim will be apportioned. The way the Passuk introduces this topic, however, is interesting: “כִּי אַתֶּם בָּאִים אֶל הָאָרֶץ כְּנָעַן זֹאת הָאָרֶץ אֲשֶׁר תִּפֹּל לָכֶם בְּנַחֲלָה”. The words “זֹאת הָאָרֶץ” seem to be extra—the Passuk already said “ אֶל הָאָרֶץ כְּנָעַן”, what does this phrase add?

The Medrash here answers the question in an astonishing way, telling us that HKBH showed Moshe Rabbeinu, “כָּל מַה שֶּׁהָיָה וְעָתִיד לִהְיוֹת”, everything that had already happened, and everything that was to happen in the future. The Medrash continues, detailing what Moshe was shown: “הֶרְאָה לוֹ מִדָּן עוֹמֵד שִׁמְשׁוֹן, וּבָרָק בֶּן אֲבִינֹעַם מִנַּפְתָּלִי, וְכֵן כָּל דּוֹר וָדוֹר וְדוֹרְשָׁיו, דּוֹר דּוֹר וְשׁוֹפְטָיו, דּוֹר דּוֹר וּמַנְהִיגָיו”. Moshe was told about each generation and its leaders—the various Dorshim, Shoftim, and Manhigim that would arise in Klal Yisoel. The Medrash adds that he was shown the best and worst of each Dor as well: “דּוֹר דּוֹר וּפוֹשְׁעָיו, דּוֹר דּוֹר וְצַדִּיקָיו”.

Because the word “זֹאת” always indicates that something was shown, in a visual sense, the Medrash assumes that the words “זֹאת הָאָרֶץ” imply that Moshe was shown something at that time. Assuming that this was the case, however, we must understand why it was indeed necessary for this to be revealed to Moshe at this time: why did he have to see “דּוֹר דּוֹר וּמַנְהִיגָיו, דּוֹר דּוֹר וּפוֹשְׁעָיו, דּוֹר דּוֹר וְצַדִּיקָיו”? Even if we can understand why this was needed, we must also explain why the words “זֹאת הָאָרֶץ” are used here. Why is the revelation of “כָּל מַה שֶּׁהָיָה וְעָתִיד לִהְיוֹת” tied to the land in this way?

Interestingly, Moshe was not the only one to be shown “כָּל מַה שֶּׁהָיָה וְעָתִיד לִהְיוֹת” in this way.

The Medrash in Beraishis Rabba tells us: “עַד שֶׁאָדָם הָרִאשׁוֹן מֻטָּל גֹּלֶם לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, הֶרְאָה לוֹ דּוֹר דּוֹר וְדוֹרְשָׁיו, דּוֹר דּוֹר וַחֲכָמָיו, דּוֹר דּוֹר וְסוֹפְרָיו, דּוֹר דּוֹר וּמַנְהִיגָיו”. While Adam HaRishon was still in an incomplete state, before he was brought to life, Hashem showed him the future, including the leaders of each generation. This Medrash can be more easily understood than the one in our Parasha, however. Adam HaRishon was about to become the first man to walk the earth, the forefather of all mankind, and it is therefore understandable that HKBH would want to show him how the world would develop.

Why, though, did this have to be shown to Moshe Rabbeinu? What was the purpose of Hashem showing him “כָּל מַה שֶּׁהָיָה וְעָתִיד לִהְיוֹת” at this juncture?

We must also understand the way this Medrash is written. Specifically, why do Chazal tell us that Moshe Rabbeinu was shown “דּוֹר וָדוֹר וְדוֹרְשָׁיו, דּוֹר דּוֹר וְשׁוֹפְטָיו, דּוֹר דּוֹר וּמַנְהִיגָיו”, using the words “דּוֹר דּוֹר” in this way? Why not just tell us that Moshe was shown all the Mahigim, Shoftim, Tzaddikim, Poshim and so on that were to live in the future? Why does the Medrash speak about the דּוֹרוֹת in particular?

As we have seen, Moshe Rabbeinu and Adam HaRishon were both given a preview of the generations to come, in the guise of “דּוֹר דּוֹר וּמַנְהִיגָיו” as well as “דּוֹר דּוֹר וּפוֹשְׁעָיו”. This seems to indicate that each Dor has its share of both—a matter that is highlighted by two Maamarei Chazal.

The Sifri in Parshas Hazinu, on the words “זְכֹר יְמוֹת עוֹלָם בִּינוּ שְׁנוֹת דֹּר־וָדֹרְ” tells us: “אֵין לְךָ דּוֹר שֶׁאֵין בּוֹ כְּאַנְשֵׁי דּוֹר הַמַּבּוּל וְאֵין לְךָ דּוֹר שֶׁאֵין בּוֹ כְּאַנְשֵׁי סְדוֹם”. In each generation there are elements that are influences by the actions of the דּוֹר הַמַּבּוּל and the אַנְשֵׁי סְדוֹם. The actions of these Reshaim were so perverse that they had an effect that lasted until the end of time, and their influence can be found in each and every generation.

The other Medrash is found in Beraishis Rabba, in the Parsha of the Akeidah. There, the Medrash explains that the Malach called out to Avrohom twice, “וַיֹּאמֶר אַבְרָהָם אַבְרָהָם” becsuse he was speaking “לוֹ וְלַדּוֹרוֹת”, to Avrohom and future generations. The Medrash continues: “אֵין דּוֹר שֶׁאֵין בּוֹ כְּאַבְרָהָם, וְאֵין דּוֹר שֶׁאֵין בּוֹ כְּיַעֲקֹב, וְאֵין דּוֹר שֶׁאֵין בּוֹ כְּמשֶׁה, וְאֵין דּוֹר שֶׁאֵין בּוֹ כִּשְׁמוּאֵל”. Not only is the influence of Avrohom found in each generation, as indicated by the words “אַבְרָהָם אַבְרָהָם”, but the same is true of Yaakov Avinu, Moshe Rabbeinu and Shmuel HaNavi.

These two Medrashim mirror each other: the Sifri tells us that there are elements related to the דּוֹר הַמַּבּוּל and the אַנְשֵׁי סְדוֹם to be found in each דּוֹר, while the Medrash Rabba teaches that the influence of the great Tzaddikim are present in each generation as well. What does this mean? Why do Chazal highlight the fact that the effects of the greatest Aveiros persist in each generation, but that the influence of the Avos and others does as well?

In addition, here too we find the idea of a Dor, which requires explanation as well: rather than telling us that these influences, whether good or evil, last forever, the Medrashim teach us that each Dor is affected—what does this indicate? Why is there an emphasis on the concept of Doros here?

It appears that to answer all of these questions and properly explain the Medrashim, we must gain a deeper understanding of the concept of Doros. We understand that everyone born during a particular period belongs to that Dor, but what of it? It seems from Chazal that a Dor is definitive, and that each Dor has specific qualities. What does this mean?

Rav Hirsch, in his Pirush on Parshas Beraishis, explains the distinction between the concepts of Dibur and Amirah. The former, he explains, is the mechanical process of speaking: “לְחַבֵּר הֲבָרוֹת לְמִלִּים וּמִלִּים לְמִשְׁפָּטִים”, assembling sounds into words and words into sentences. Dibur does not relate to the listener—it can be done even in an empty room—it is entirely related to the speaker and his process of developing thought into spoken words. Amirah, however, is the act of speaking to someone, “לְהוֹדִיעַ דָּבָר לְזָלוּת”. When a person uses his words to inform another, then, he is engaged in Amirah.

As part of this discussion, Rav Hirsch turns to a tool that is used frequently in his writings, further crafting the defitinion of “Dibur” by comparing it to other, similar, words. Included in the list of terms similar to “Dibur”, is the word “Dor”. Later, when explaining the words “ כִּֽי־אֹתְךָ֥ רָאִ֛יתִי צַדִּ֥יק לְפָנַ֖י בַּדּ֥וֹר הַזֶּֽה”, Rav Hirsch returns to this comparison, expanding on the relationship between these terms.

As we have seen, Dibur connotes connection—multiple sounds into words and words into sentences. Rav Hirsch explains that all words similar to Dibur share this characteristic: they refer to connection. In each case, the word relates to multiple items that are linked to one another, either tangibly or intangibly. The word "Dor" then expresses a form of connection as well: the people who belong to a particular generation are not to be seen as disparate individuals; they are united, part of one "Dor." This connection is not merely ephemeral, however, rather, “בְּנֵי הַדּוֹר מַשְׁפִּיעִים זֶה עַל זֶה”, those who live in the same Dor have an effect on one another, for they are all connected.

Based on this understanding of the concept of Dor, we can perhaps explain the words of Chazal.

There are various forces at play in each generation. On one hand, “, וְאֵין דּוֹר שֶׁאֵין בּוֹ כְּיַעֲקֹב, וְאֵין דּוֹר שֶׁאֵין בּוֹ כְּמשֶׁה”, at the same time, “אֵין לְךָ דּוֹר שֶׁאֵין בּוֹ כְּאַנְשֵׁי דּוֹר הַמַּבּוּל וְאֵין לְךָ דּוֹר שֶׁאֵין בּוֹ כְּאַנְשֵׁי סְדוֹם”. The challenge in every Dor, then, is for those with the essence of the Avos to be Mashpiah upon those affected by the Dor Haflaga and Anshei Sedom.

Perhaps this was the message given to Moshe Rabbeinu as he was told the Gevulos of Eretz Yisroel.

The Medrash tells us, HKBH showed Moshe everything that would happen, “הֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה כָּל מַה שֶּׁהָיָה וְעָתִיד לִהְיוֹת, all the trials and tribulations that would befall us, in each generation. That means that Moshe saw the elements of the Avos as well as those of the Doros of evil. Faced with this reality, he must have wondered how we would survive, how he could be sure that Bnei Yisroel would emerge victorious from this ongoing clash. The response to this was: “זֹאת הָאָרֶץ “.

In explaining the nature of connection, Rav Hirsch notes that sometimes the link is time, and sometimes it is another force—in this case, place. Eretz Yisroel is not just a homeland or a place to live; it has an effect far beyond that. When Bnei Yisroel lives within the Gevulos of Eretz Yisroel, the Dor is joined not only by time, but by space as well. Moshe was shown “דּוֹר וָדוֹר וְדוֹרְשָׁיו, דּוֹר דּוֹר וְשׁוֹפְטָיו, דּוֹר דּוֹר וּמַנְהִיגָיו”, to ensure him that the dueling forces that are contained in each Dor could be contained by the leaders of that generation, because the connection forged by Eretz Yisroel allows for a greater Hashpa’ah.

We see this time and again throughout Nach: when Bnei Yisroel heed the words of their Manhigim, they are able to live in Eretz Yisroel and maintain elevated levels of Ruchnias. This is because the Manhighim enable the promise of “אֵין דּוֹר שֶׁאֵין בּוֹ כְּאַבְרָהָם” to outweigh the reality of “אֵין לְךָ דּוֹר שֶׁאֵין בּוֹ כְּאַנְשֵׁי דּוֹר הַמַּבּוּל וְאֵין לְךָ דּוֹר שֶׁאֵין בּוֹ כְּאַנְשֵׁי סְדוֹם”.

As he prepared to take leave of his beloved nation, and as they stood as the cusp of Eretz Yisroel, it was vital that Moshe understood that they were given the tools to survive. It is true that there will always be an element of “דּוֹר דּוֹר וּפוֹשְׁעָיו”, but opposed to that stands “דּוֹר דּוֹר וְצַדִּיקָיו”. The words “זֹאת הָאָרֶץ” express the fact that Eretz Yisroel itself is the key to ensuring the victory of the Tzadikim over the Poshim, for the natural force of a Dor, “בְּנֵי הַדּוֹר מַשְׁפִּיעִים זֶה עַל זֶה”, is that much stronger when we live within its bounds.