דּ֤וֹר הֹלֵךְ֙ וְד֣וֹר בָּ֔א וְהָאָ֖רֶץ לְעוֹלָ֥ם עֹמָֽדֶת׃
Generación va, y generación viene: mas la tierra siempre permanece.
Rabbeinu Bahya
והארץ היתה תהו ובהו “and the earth had been in a chaotic state, etc." This is a reference to the raw material which had not yet been properly defined and therefore could not yet be named. This explanation is analogous to what our sages have said in Kidushin 40 בתוהא על הראשונות “he had second thoughts on what he had thought before." The Torah called this indefinable material "tohu," whereas Greek philosophers called it "hayuli," the original matter. The word "bohu," on the other hand, refers to this material once it had been equipped with a distinctive shape and had assumed a definitive form. The word בהו is actually two words comprised of בו הוא"something which does have a certain form by which is identifiable". This is what Isaiah 34,11 had in mind when he said "He will measure it with a line of chaos and with weights of emptiness." The prophet related the word "a line," to the word which described something indefinable, visible but not substantive. Incidentally, this word is related or derived from Psalms 40,2 קוה קויתי ה' [i.e. intense hope precedes concretisation of one's wishes. Ed.] An artisan envisages מקוה, a building in his mind's eye before he builds it. The relationship of the word is that the stones are the manifestation, the format of the building the artisan had first envisaged
To sum up the whole passage: "At the beginning G'd created a minute amount of matter out of absolute nothingness. This contained within itself the potential and energy to expand into what we call "heaven and earth." After this initial stage of creative activity by G'd the earth had still remained in a chaotic state, matter without separation into shape or form of the four basic raw materials (elements) of the universe, i.e. fire, wind, water and dust. The word הארץ includes all these four basic materials the earth is made of. [Even though the material עפר is only the last one described in the record of מעשה בראשית at the creation of man. Ed.] the Torah refers to it first when speaking about ארץ which was a minute point. Philosophers called it a "point," [to distinguish between the solar system which appears in constant motion, whereas earth appears stationary. Ed.]. They viewed the earth as if it were a point surrounded by the planetary system. Earth was viewed as stationary based on Kohelet 1,4 והארץ לעולם עומדת “and the earth remains in its place forever." This is in contrast to the planets surrounding it which move from place to place and never remain in the same spot. Only a small part of earth is in motion, ever. The reason the planetary system, i.e. ,שמים is called עליון lofty, high, is because the material it is made of is so delicate, so fine, and so pure. Earth, on the other hand, is made of the coarsest, the most opaque material. Once the Torah had begun to discuss the properties of earth it returns its attention to the heaven and lists the other basic raw materials (elements) in their proper order, i.e. "fire, wind, and water. The word חשך darkness, is a reference to elemental fire which is dark (compare Shemot Rabbah 2,10.) [This recalls the statement of our sages that the Torah was written with black fire on white fire. Ed.] It is listed ahead of the second element רוח, wind, seeing that fire is a more comprehensive element than wind. The wind precedes water, i.e. "the wind (spirit) of G'd hovered over the deep." This is because wind is a more comprehensive element than water. Water, on the other hand, is a more comprehensive element than earth (dust). We find this order of the basic elements both in Kohelet and in Job. Just as the Torah in this instance began its detailed description with the נקודה the "point," when it wrote: "and the earth was chaotic," so the Book of Kohelet begins with this "point" describing it as something which remains in place forever, i.e. והארץ לעולם עומדת (Kohelet 1,4). Next Solomon mentions the element fire when he wrote וזרח השמש ובא השמש sun shone and the sun set (Kohelet 1,5)." After the fire Solomon mentions the wind in Kohelet 1,6 where he wrote סובב סובב הולך הרוח “the wind goes round and round." Lastly, Solomon mentions the water when he wrote הנחלים הולכים אל הים", “all the rivers flow into the sea" (Kohelet 1,7).
Also in the Book of Job (Job 28,24) its description of creation begins with the "point," i.e. earth, or "dust," when the author wrote: i.e. כי הוא לקצות הארץ יביט תחת כל השמים יראה, ”for He sees to the ends of the earth, observes all that is beneath the heavens." The reference to the heavens is a reference to fire. The text continues: לעשות לרוח משקל ומים תכן במדה when He fixed the weight of the winds, set the measure of the waters." We observe that the elements are listed in the same order as in Kohelet and in Bereshit. The reason for this is that all these three Books concern themselves with some degree of research, and its words are based on our knowledge of nature.
In our verse the Torah informed us that the earth assumed a shape, that the darkness which is the fire, spread out above the mixture of dust and water. This mixture is called תהום,"the deep," in the language of the Torah. It describes the ocean which has earth dissolved in it. Compare Jonah 2,6 תהום יסובבני, "the deep surrounds me.
The wind was blowing entering the darkness and hovering above the water. When the Torah speaks of ורוח אלוקים, we would actually have expected ורוח האלוקים, i.e. “the wind (spirit) of G'd;" the reason the Torah chose to omit the letter ה , thereby apparently identifying wind as something divine, this is because of all matters in the physical universe wind is the closest to the invisible abstract force called G'd. Even though in some respects fire is even more insubstantial, diaphanous, than the wind, the Torah did not want to associate this word with G'd seeing that we described fire as a product of, or rather synonymous with, darkness.
To sum up the whole passage: "At the beginning G'd created a minute amount of matter out of absolute nothingness. This contained within itself the potential and energy to expand into what we call "heaven and earth." After this initial stage of creative activity by G'd the earth had still remained in a chaotic state, matter without separation into shape or form of the four basic raw materials (elements) of the universe, i.e. fire, wind, water and dust. The word הארץ includes all these four basic materials the earth is made of. [Even though the material עפר is only the last one described in the record of מעשה בראשית at the creation of man. Ed.] the Torah refers to it first when speaking about ארץ which was a minute point. Philosophers called it a "point," [to distinguish between the solar system which appears in constant motion, whereas earth appears stationary. Ed.]. They viewed the earth as if it were a point surrounded by the planetary system. Earth was viewed as stationary based on Kohelet 1,4 והארץ לעולם עומדת “and the earth remains in its place forever." This is in contrast to the planets surrounding it which move from place to place and never remain in the same spot. Only a small part of earth is in motion, ever. The reason the planetary system, i.e. ,שמים is called עליון lofty, high, is because the material it is made of is so delicate, so fine, and so pure. Earth, on the other hand, is made of the coarsest, the most opaque material. Once the Torah had begun to discuss the properties of earth it returns its attention to the heaven and lists the other basic raw materials (elements) in their proper order, i.e. "fire, wind, and water. The word חשך darkness, is a reference to elemental fire which is dark (compare Shemot Rabbah 2,10.) [This recalls the statement of our sages that the Torah was written with black fire on white fire. Ed.] It is listed ahead of the second element רוח, wind, seeing that fire is a more comprehensive element than wind. The wind precedes water, i.e. "the wind (spirit) of G'd hovered over the deep." This is because wind is a more comprehensive element than water. Water, on the other hand, is a more comprehensive element than earth (dust). We find this order of the basic elements both in Kohelet and in Job. Just as the Torah in this instance began its detailed description with the נקודה the "point," when it wrote: "and the earth was chaotic," so the Book of Kohelet begins with this "point" describing it as something which remains in place forever, i.e. והארץ לעולם עומדת (Kohelet 1,4). Next Solomon mentions the element fire when he wrote וזרח השמש ובא השמש sun shone and the sun set (Kohelet 1,5)." After the fire Solomon mentions the wind in Kohelet 1,6 where he wrote סובב סובב הולך הרוח “the wind goes round and round." Lastly, Solomon mentions the water when he wrote הנחלים הולכים אל הים", “all the rivers flow into the sea" (Kohelet 1,7).
Also in the Book of Job (Job 28,24) its description of creation begins with the "point," i.e. earth, or "dust," when the author wrote: i.e. כי הוא לקצות הארץ יביט תחת כל השמים יראה, ”for He sees to the ends of the earth, observes all that is beneath the heavens." The reference to the heavens is a reference to fire. The text continues: לעשות לרוח משקל ומים תכן במדה when He fixed the weight of the winds, set the measure of the waters." We observe that the elements are listed in the same order as in Kohelet and in Bereshit. The reason for this is that all these three Books concern themselves with some degree of research, and its words are based on our knowledge of nature.
In our verse the Torah informed us that the earth assumed a shape, that the darkness which is the fire, spread out above the mixture of dust and water. This mixture is called תהום,"the deep," in the language of the Torah. It describes the ocean which has earth dissolved in it. Compare Jonah 2,6 תהום יסובבני, "the deep surrounds me.
The wind was blowing entering the darkness and hovering above the water. When the Torah speaks of ורוח אלוקים, we would actually have expected ורוח האלוקים, i.e. “the wind (spirit) of G'd;" the reason the Torah chose to omit the letter ה , thereby apparently identifying wind as something divine, this is because of all matters in the physical universe wind is the closest to the invisible abstract force called G'd. Even though in some respects fire is even more insubstantial, diaphanous, than the wind, the Torah did not want to associate this word with G'd seeing that we described fire as a product of, or rather synonymous with, darkness.
Ramban
POKEID’ (VISITING) THE INIQUITY OF THE FATHERS UPON THE CHILDREN UNTO THE THIRD AND FOURTH GENERATION OF THEM THAT HATE ME. Rabbi Abraham ibn Ezra said that the meaning of the term p’kidah is similar to that of z’chirah (remembrance), just as in the verse, And the Eternal ‘pakad’ Sarah,345Genesis 21:1. which is like: “and the Eternal remembered her.” The purport [of the verse here, according to Ibn Ezra], is that G-d will postpone [punishment] of the wicked person because perhaps he will repent and beget a righteous son. But if the son walks in his father’s ways, as also the third and fourth generations, their memories will be destroyed, for G-d will ‘remember’ [to visit punishment upon them for] what the parents have done, and He will no longer postpone their punishment. All the commentators have similarly interpreted [the above Scriptural expression]. But if this be so, the sins of the fathers will not be visited upon their children nor upon the third generation, but only on the fourth. It would have been proper then for Scripture to say that He will visit the iniquity of the fathers and their sons and of the third generation upon the fourth generation! Perhaps these commentators will say that the sense of the verse is that He remembers the iniquity of the fathers upon their sons, saying [to them], “You and your fathers have sinned.” He does thus with the third and fourth generations, and then takes vengeance upon them, and never again does He visit it upon them, for He destroys them all in their iniquity.
But their explanation is not correct. Scripture mentions G-d’s remembrance of all of them equally, and it does not specify that the vengeance is exacted [only] in the end, i.e., on the fourth generation. Besides, the term p’kidah in conjunction with the word al — [as it occurs here: ‘pokeid’ avon avoth ‘al’ banim] — is not used in connection with remembrance, but rather signifies vengeance [or punishment]. Thus: And on the day ‘pokdi upakad’ti’ (that I do punish, I will punish) them for their sin;346Further, 32:34. In that day ‘yiphkod hashem’ (the Eternal will punish) with his sore and great and strong sword leviathan the slant serpent, and leviathan the tortuous serpent, and He will slay the dragon that is in the sea;347Isaiah 27:1. ‘yiphkod hashem’ (the Eternal will punish) the host of the high heaven on high.348Ibid., 24:21. All of these are expression of vengeance and punishment.
The correct interpretation thus appears to me to be that Scripture is stating that He visits the iniquity, which the father perpetrated, upon his children, and excises them on account of the iniquity of their father, something like it is said, Prepare ye slaughter for his children for the iniquity of their fathers.349Ibid., 14:21. Similarly, He visits it upon the third generation if the sin of the two generations is not yet full, something like [it is said], for the iniquity of the Amorite is not yet full.350Genesis 15:16. Sometimes He visits the iniquity of all three generations upon the fourth one when their measure [of iniquity] is filled and then he excises them. But in the fifth generation, no one is punished for the iniquity of his ancestor in the first generation. Now in the Book of Deuteronomy, [where the Ten Commandments are restated], He added a vav [to the expression ‘al shileishim’ (unto the third generation), thus making it] ‘v’al’ shileishim v’al ribei’im l’sonai.351Deuteronomy 5:9. But the meaning of the vav [there is not the usual “and”] but “or” — [” ‘or’ unto the third generation ‘or’ unto the fourth generation of them that hate me” — as explained above].
Now Rabbi Abraham ibn Ezra wrote that children’s children are called “children.” This is why He used the briefer term.352Ibn Ezra tried to answer this question: Since Scripture uses the terms shileishim and ribei’im to signify the third and fourth generations, why does it not say shni’im for the second generation instead of using the term banim (children)? For this reason, Ibn Ezra interpreted banim as meaning “children and children’s children,” for they are both called banim. Hence, Scripture could not use the term shni’im, for that would have meant only the second generation after the sinner, who is the first generation. However, in fact the second and third generations also need to be included here. For this reason, Scripture used banim, which includes the children’s children as well, i.e., the third generation after the sinner. Accordingly, in Ibn Ezra’s opinion, shileishim will mean the children of the third generation, who are the fourth generation after the sinner, and ribei’im will mean the children of the fourth generation, who constitute the fifth generation. Ramban will differ with this entire interpretation. You can understand this from the terms shileishim (the third generation) and ribei’im (the fourth generation).353Ibn Ezra’s intent is that when you consider the words shileishim and ribei’im, this question will occur: Why does Scripture not use the term shni’im instead of banim? You must then conclude as explained in the preceding note. But this is not so. Shileishim means the third generation in that sin. [Hence, it includes only the father, his children, and his children’s children.] Likewise, ribei’im means the fourth generation in that sin, totalling four sinners. And the verse stated in connection with the thirteen attributes of G-d, visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third generation and unto the fourth generation,354Further, 34:7. is to be explained355The Hebrew text possibly lends itself to this translation: “He — [i.e., G-d, Who is proclaiming these thirteen attributes] — is explaining that al b’nei banim (upon the children’s children) is the shileishim (the third generation) and ribei’im (the fourth generation).” In other words, al b’nei banim is in apposition to al shileishim v’al ribei’im. as “the children’s children, who are the third and fourth generations.” It is for this reason that Moses, [when invoking the thirteen attributes] in the case of the spies, turned back [to this specific attribute as expressed here in the Ten Commandments] and said, visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation.356Numbers 14:18. He did not mention “children’s children,” for it is all one, [i.e., “children’s children” is the same as shileishim].
Now Scripture states [that this attribute of punishment applies only to] those that hate Me. That is, if the children hate G-d. If the sinner begot a righteous son, he does not bear the iniquity of the father, as [the prophet] Ezekiel has explained.357Ezekiel 18:20.
From the words of our Rabbis,358Tosephta Sotah 4:1. there appears a proof to the explanation I have presented above, [i.e., that ‘pokeid’ the sins of the fathers, etc., is to be understood in the sense of “visiting” or “punishing”]. From here, they have derived the principle that the [Divine] measure of good is greater than the measure of punishment, for the measure of punishment is for four generations [while that of reward is for thousands]. But if it were as the first explanation has it, [namely, that of Ibn Ezra, that pokeid means “remembers,” thus signifying that He postpones the punishment of the sinner until the fourth generation in the hope that perhaps he will beget a righteous son], then “the measure of good” would have been greater if He postponed punishment even to the tenth generation!359According to Ibn Ezra, the phrase in question represents a measure of G-d’s mercy. He does not punish the sinner immediately but “remembers” it until the third and fourth generations because perhaps he will repent and beget a righteous son. But, asks Ramban, if that were the interpretation, “the measure of Divine good” would be increased if such “punishment” were withheld even to the tenth generation! Why then did the Rabbis in the above-mentioned text speak of the Divine measure of good being manifested in punishment only to four generations when that Divine manifestation would apply even if it were extended to the tenth generation? But according to Ramban, who asserts that this verse represents a measure of G-d’s judgment — for pokeid means “punishing,” and the verse declares that the effects of the punishment are felt up to and including the fourth generation — that question cannot be asked. If punishment were extended to the tenth generation, it would no longer represent “a measure of good.” On the contrary, it would be a harsher judgment.
It is possible that this strict measure [of punishment that is imposed on a sinner and which is felt up to the fourth generation] applies only to idolatry, for it is with regard to this prohibition that He is warning here. However, in the rest of the commandments, [the rule applies that] every one shall die of his iniquity.360Jeremiah 31:30. You will find the hidden secret of visiting the iniquity of the fathers upon the children in the Book of Ecclesiastes.361The allusion is to the verse, One generation passeth away, and another generation cometh (Ecclesiastes 1:4), upon which the Sefer Habahir commented: “that hath come already.” This means that the generation that passes away had come into the sins of the father “that had come already” in a previous generation, and the sins of the father are now visited upon the son, etc. (Ma’or V’shamesh). The mystic doctrine of the transmigration of souls is thus alluded to here. I have already written concerning it.362Genesis 38:8 (Vol. I, pp. 469-470).
But their explanation is not correct. Scripture mentions G-d’s remembrance of all of them equally, and it does not specify that the vengeance is exacted [only] in the end, i.e., on the fourth generation. Besides, the term p’kidah in conjunction with the word al — [as it occurs here: ‘pokeid’ avon avoth ‘al’ banim] — is not used in connection with remembrance, but rather signifies vengeance [or punishment]. Thus: And on the day ‘pokdi upakad’ti’ (that I do punish, I will punish) them for their sin;346Further, 32:34. In that day ‘yiphkod hashem’ (the Eternal will punish) with his sore and great and strong sword leviathan the slant serpent, and leviathan the tortuous serpent, and He will slay the dragon that is in the sea;347Isaiah 27:1. ‘yiphkod hashem’ (the Eternal will punish) the host of the high heaven on high.348Ibid., 24:21. All of these are expression of vengeance and punishment.
The correct interpretation thus appears to me to be that Scripture is stating that He visits the iniquity, which the father perpetrated, upon his children, and excises them on account of the iniquity of their father, something like it is said, Prepare ye slaughter for his children for the iniquity of their fathers.349Ibid., 14:21. Similarly, He visits it upon the third generation if the sin of the two generations is not yet full, something like [it is said], for the iniquity of the Amorite is not yet full.350Genesis 15:16. Sometimes He visits the iniquity of all three generations upon the fourth one when their measure [of iniquity] is filled and then he excises them. But in the fifth generation, no one is punished for the iniquity of his ancestor in the first generation. Now in the Book of Deuteronomy, [where the Ten Commandments are restated], He added a vav [to the expression ‘al shileishim’ (unto the third generation), thus making it] ‘v’al’ shileishim v’al ribei’im l’sonai.351Deuteronomy 5:9. But the meaning of the vav [there is not the usual “and”] but “or” — [” ‘or’ unto the third generation ‘or’ unto the fourth generation of them that hate me” — as explained above].
Now Rabbi Abraham ibn Ezra wrote that children’s children are called “children.” This is why He used the briefer term.352Ibn Ezra tried to answer this question: Since Scripture uses the terms shileishim and ribei’im to signify the third and fourth generations, why does it not say shni’im for the second generation instead of using the term banim (children)? For this reason, Ibn Ezra interpreted banim as meaning “children and children’s children,” for they are both called banim. Hence, Scripture could not use the term shni’im, for that would have meant only the second generation after the sinner, who is the first generation. However, in fact the second and third generations also need to be included here. For this reason, Scripture used banim, which includes the children’s children as well, i.e., the third generation after the sinner. Accordingly, in Ibn Ezra’s opinion, shileishim will mean the children of the third generation, who are the fourth generation after the sinner, and ribei’im will mean the children of the fourth generation, who constitute the fifth generation. Ramban will differ with this entire interpretation. You can understand this from the terms shileishim (the third generation) and ribei’im (the fourth generation).353Ibn Ezra’s intent is that when you consider the words shileishim and ribei’im, this question will occur: Why does Scripture not use the term shni’im instead of banim? You must then conclude as explained in the preceding note. But this is not so. Shileishim means the third generation in that sin. [Hence, it includes only the father, his children, and his children’s children.] Likewise, ribei’im means the fourth generation in that sin, totalling four sinners. And the verse stated in connection with the thirteen attributes of G-d, visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third generation and unto the fourth generation,354Further, 34:7. is to be explained355The Hebrew text possibly lends itself to this translation: “He — [i.e., G-d, Who is proclaiming these thirteen attributes] — is explaining that al b’nei banim (upon the children’s children) is the shileishim (the third generation) and ribei’im (the fourth generation).” In other words, al b’nei banim is in apposition to al shileishim v’al ribei’im. as “the children’s children, who are the third and fourth generations.” It is for this reason that Moses, [when invoking the thirteen attributes] in the case of the spies, turned back [to this specific attribute as expressed here in the Ten Commandments] and said, visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation.356Numbers 14:18. He did not mention “children’s children,” for it is all one, [i.e., “children’s children” is the same as shileishim].
Now Scripture states [that this attribute of punishment applies only to] those that hate Me. That is, if the children hate G-d. If the sinner begot a righteous son, he does not bear the iniquity of the father, as [the prophet] Ezekiel has explained.357Ezekiel 18:20.
From the words of our Rabbis,358Tosephta Sotah 4:1. there appears a proof to the explanation I have presented above, [i.e., that ‘pokeid’ the sins of the fathers, etc., is to be understood in the sense of “visiting” or “punishing”]. From here, they have derived the principle that the [Divine] measure of good is greater than the measure of punishment, for the measure of punishment is for four generations [while that of reward is for thousands]. But if it were as the first explanation has it, [namely, that of Ibn Ezra, that pokeid means “remembers,” thus signifying that He postpones the punishment of the sinner until the fourth generation in the hope that perhaps he will beget a righteous son], then “the measure of good” would have been greater if He postponed punishment even to the tenth generation!359According to Ibn Ezra, the phrase in question represents a measure of G-d’s mercy. He does not punish the sinner immediately but “remembers” it until the third and fourth generations because perhaps he will repent and beget a righteous son. But, asks Ramban, if that were the interpretation, “the measure of Divine good” would be increased if such “punishment” were withheld even to the tenth generation! Why then did the Rabbis in the above-mentioned text speak of the Divine measure of good being manifested in punishment only to four generations when that Divine manifestation would apply even if it were extended to the tenth generation? But according to Ramban, who asserts that this verse represents a measure of G-d’s judgment — for pokeid means “punishing,” and the verse declares that the effects of the punishment are felt up to and including the fourth generation — that question cannot be asked. If punishment were extended to the tenth generation, it would no longer represent “a measure of good.” On the contrary, it would be a harsher judgment.
It is possible that this strict measure [of punishment that is imposed on a sinner and which is felt up to the fourth generation] applies only to idolatry, for it is with regard to this prohibition that He is warning here. However, in the rest of the commandments, [the rule applies that] every one shall die of his iniquity.360Jeremiah 31:30. You will find the hidden secret of visiting the iniquity of the fathers upon the children in the Book of Ecclesiastes.361The allusion is to the verse, One generation passeth away, and another generation cometh (Ecclesiastes 1:4), upon which the Sefer Habahir commented: “that hath come already.” This means that the generation that passes away had come into the sins of the father “that had come already” in a previous generation, and the sins of the father are now visited upon the son, etc. (Ma’or V’shamesh). The mystic doctrine of the transmigration of souls is thus alluded to here. I have already written concerning it.362Genesis 38:8 (Vol. I, pp. 469-470).
Kli Yakar
And it seems appropriate to explain these verses in another way, as we have already said that he made a proof from “He made you and established you” that “you are an unwise son,” and afterwards he made a proof upon the proof of He made you and established you. For perhaps you will deny even this, saying: Who says that the Lord God made us? Perhaps all those who are born were born naturally, from one person to another, like the opinion of the heretics who say that the world is eternal and that the lineage of those born continues naturally forever from person to person, a generation goes and a generation comes (Ecclesiastes 1:4), and the world is eternal like the Holy One, blessed be He, who is also eternal along with the world. And perhaps you will return to your waywardness to say that He has some need for your deeds.
Regarding this, it says understand the years of generation after generation, for from Adam until Noah, the years of human life reached almost 1,000 years, and afterward several hundred, and from there onward, the years of each generation decreased until these generations that stand at 70 years. This is proof that the world was created anew and is not eternal, and therefore those people who were close to the time of the world’s creation lived much longer than the generations that were further from the time of creation, for reasons given by the commentators. Some say that since the world was newly created, the air was still of the highest quality, for it had not yet deteriorated over time. And some say it was so they would produce many sons and daughters during those many days. And some say it was so they could learn during those years all the matters of wisdom and craftsmanship that the world needed from them, for in several hundred years they would not have been able to learn so many new things as one can learn in these generations in a single year. The Akedah expounds on this at length. In the end, the years of generation after generation is a great proof of the world’s creation, and from this you will learn that He made you and established you.
Regarding this, it says understand the years of generation after generation, for from Adam until Noah, the years of human life reached almost 1,000 years, and afterward several hundred, and from there onward, the years of each generation decreased until these generations that stand at 70 years. This is proof that the world was created anew and is not eternal, and therefore those people who were close to the time of the world’s creation lived much longer than the generations that were further from the time of creation, for reasons given by the commentators. Some say that since the world was newly created, the air was still of the highest quality, for it had not yet deteriorated over time. And some say it was so they would produce many sons and daughters during those many days. And some say it was so they could learn during those years all the matters of wisdom and craftsmanship that the world needed from them, for in several hundred years they would not have been able to learn so many new things as one can learn in these generations in a single year. The Akedah expounds on this at length. In the end, the years of generation after generation is a great proof of the world’s creation, and from this you will learn that He made you and established you.