Parshas Vayechi contains a fascinating concept, that of zechus avos, merit of our fathers, which is worth consideration. Zechus Avos teaches us to draw from the account of our ancestors, so that even if we are not worthy of a particular divine response, we can invoke their righteousness and pray that in their merit we will be awarded our requests. It is for this reason that we begin every Shemonah Esrei with the bracha of Avos, and invoke the akeidah as a central theme on Rosh Hashana.
The Yitav Panim notes that upon reflection the converse of the above is also true. Hashem looks to the future, to the positive actions that will take place, and can influence the present. At the burning bush, Moshe asks Hashem, "Who am I that I should go to Paroh, and that I should take the Children of Israel out of Egypt (Shmos 3:11)." Rashi understands this question to mean, "How have the Jews merited their redemption?" Hashem responds in the next verse, "There is a great happening in store for them, they rwill serve God on this mountain and receive the Torah there." The future receiving of the Torah enabled them to leave Egypt.
Similarly, the commentary Maasei Hashem explains the verse in Parshas Noach, "And Hashem smelled the fragrant odor [of the offerings Noach brought] "and said, I shall not again curse the land for the sake of man (8:21)." The use of the term "raiach ha-nichoach", fragrant odor, both here and the many times it occurs in the book of Vayikra, indicates that Hashem looked to the future. Just as one can smell an object from a considerable distance prior to either seeing or touching it, similarly, when one brings an offering, one is saying that they wish to change and correct either a particular act or character flaw. Thus, it is understandable that in the merit of future good deeds that a person will do, Hashem, who 'smells' them now, will pardon the individual. The Medrash Braishis Rabbah (34:9) interprets the smelling of Noach's offering to refer to the scent of Avraham emerging from the furnace in which Nimrod attempted to kill him. In addition, Hashem 'smelled' Chananyah, Mishael, and Azarya emerging from the furnace of Nevuchadnezar. Finally, the Medrash teaches that Hashem 'smelled' the generations of shmad (religious persecution) where Jews would be prepared to give their lives and resources to honor Hashem. Future generations are clearly saving the present.
The closing paragraph of Medrash Rabbah on Parshas Braishis (29:5) teaches in the name of Rav Simone, "it is known that Hashem will do kindness with later generations in the merit of earlier ones", as we find in Vayikra (26:45) "Hashem promises to remember the covenant of the first ones" referring to the tribes He took out of Egypt. Rav Simone then presents the source from which we know that Hashem will provide for those in need now in the merit of future generations, i.e., the juxtaposition of the closing verse of Bereishis with the opening verse of Noach.
Why did "Noach found favor in the eyes of Hashem"? Because of "these are the progeny of Noach". His children and their descendants saved him!
On the opening verse of Parshas Toldos, the Medrash (63:2) cites the verse from Mishle (17:6) "Fathers are a crown and protection (for) their sons, and sons are a crown and protection for their fathers". Moreover, Avraham, who saved Noach, was himself saved from the furnace in the merit of his grandson Ya'akov, as it says in Isaiah (29:22), "therefore says the Lord concerning the house of Jacob, who redeemed Abraham".
This startling concept is one that we participate in daily. The Siduro Shel Shabbos discusses the verse (Shmos 14:30), "and the Lord saved Israel on that day". He explains that Hashem performed the great miracle of splitting of the Red Sea, though both the Egyptians and the fleeing Jewish nation were idolators, because the Jewish nation would praise Hashem for their salvation daily ("az Yashir" in the daily morning prayers). This daily recitation at the end of pesukei d'zimar substantiates the historical acts.
This fascinating idea is highlighted in this week's parsha of Vayechi. When Yaakov insists on giving preference to Ephraim, though he was younger than Menasheh, he insists "I know, my son, I know (that he is the first born). He, too, will be a people, and he too will be great, Gideon for whom Hashem will perform a miracle is destined to come from him. But his younger brother will be greater than he, Joshua being destined to descend from Ephraim, will inherit the land and teach Torah to Israel" ( Bereishis 48:19 according to Rashi). "And he placed Ephraim before Menashe." Though Menashe was the firstborn and perhaps superior to his brother, Ephraim took precedence because of the future.
If this is true based upon Yaakov's prophetic abilities, than certainly Hashem, who knows the future, operates with this principle. Hashem substantiates Yaakov's preference of Ephraim over Menashe when arranging the order of the princes bringing their gift offerings at the dedication of the mishkan (sanctuary). On the seventh day of the dedication ceremonies an offering was brought by the Prince of Ephraim and on the eighth day, by the Prince of Menashe (Bamidbar 7:48).
The Yitav Panim explains that this provides further incite into the blessing we recite prior to lighting the Chanukah menorah. In the blessing, we thank Hashem for the miracles performed on behalf of our ancestors, in those days at this time. The final phrase, "bazman hazeh", is understood by the Yitav Panim as not only clarifying the date, but that it is in the merit of nowadays. Hashem performed the miracle of Chanukah then, though they were not fully deserving of it, because of "bazman hazeh", His seeing that in the future generations would sing His praises, thanking Hashem for this miracle and salvation from our enemies. Once again the future saved the past!
The powerful, insightful lesson that emerges is the phenomenal worth of each individual. Every action is important and significant, not only for the individual and future generations, but to vindicate the kindness that Hashem did for our ancestors, after all Hashem puts his trust in us!