We noted the two genealogical lines that the Torah presents side-by-side toward the end of Parashat Bereishit, namely, the descendants of Kayin, and the descendants of his younger brother, Sheit.

יהיה זמן בו העם יבקשו את ה', אך הוא לא ישמע להם מפני שהם בגדו בו. ה' מחכה לשלב שבו עם ישראל יבקשו אותו לא מתוך חוסר, אלא מהמוטיבציה הנכונה.

 Noach emerged from the line of Adam and Hava's third son Sheit, whereas Kayin’s descendants were eradicated from the face of the earth during the flood.  Adam and Chava’s heroic decision to move on, to persist, to retain their optimism and resolve in the face of tragedy, is what ensured the survival of mankind. 

What was that external force that tempted Adam and led him to commit the sin of eating from the Tree of Knowledge?

  The Torah in Parashat Vayera (18:20) tells of God’s decision to eradicate the sinful city of Sedom:  He tells Avraham, “The cry of Sedom and Amora is so great, and their sin is so grave.  I shall go down and see if its cry warrants its annihilation…”  The Radak, among others, explains the “cry” (“za’akat”) mentioned in this verse as referring to the cries of the oppressed victims of Sedom’s cruel society.  God announced that He would assess the level of cruelty in Sedom and its surrounding towns to determine whether the people of the region were deserving of annihilatio

The story of Lot's rescue from Sodom contains interesting parallels and contrasts with the story of Bnei Yisrael leaving Egypt.  

 Even Avraham Avinu did not receive prophecy automatically, passively, without exerting effort.  When God came to speak to him, he needed to “open the door,” to work actively to facilitate the prophetic vision.  He could not remain passive and just listen; he needed to make an effort to hear and internalize the divine word. 

אהבה שאינה נענית היא העומדת בבסיס יחסו של האלקים לישראל. אפרים הוא הדוגמה לאהבה זו: הבן הנבחר, שהאהבה אליו העמידה אותו בראש הפירמידה - והנה הוא שוכח להשיב אהבה, והוא יודע בסתר לבו כי לא ייענש.

           Rashi, commenting to the first verse of the story of Migdal Bavel (11:1), writes that the people constructed the tower in an attempt to prevent another flood: “They said: Every 1,656 years, the sky collapses, as it did during the time of the Flood; let us make supports for it.”

 According to Seforno, “walking with God” cannot possibly refer to isolation, but must absolutely refer to active involvement and genuine concern.