This D’var Torah should be a Zechus L’Ilui Nishmas my sister, Kayla Rus Bas Bunim Tuvia A”H, my maternal grandfather Dovid Tzvi Ben Yosef Yochanan A”H, my maternal grandfather Dovid Tzvi Ben Yosef Yochanan A”H, my paternal grandfather Moshe Ben Yosef A”H, my paternal grandmother Channah Freidel Bas Avraham A”H, my uncle Reuven Nachum Ben Moshe & my great aunt Rivkah Sorah Bas Zev Yehuda HaKohein,
It should also be in Zechus L’Refuah Shileimah for:
-My father Bunim Tuvia Ben Channa Freidel
-My grandmother Shulamis Bas Etta
-Mordechai Shlomo Ben Sarah Tili
-Noam Shmuel Ben Simcha
-Yehoram Ben Batya
_R’ Simcha Yitzchak Ben Mirela Liyatka
-Chaya Rochel Ettel Bas Shulamis
-And all of the Cholei Yisrael, especially those suffering from COVID-19 and the Meiron tragedy.
-It should also be a Z’chus for an Aliyah of the holy Neshamos of HaRav HaGa’on V’Sar HaTorah Shmaryahu Yosef Chaim Ben HaRav Yaakov Yisrael Kanievsky A”H, Dovid Avraham Ben Chiya Kehas—R’ Dovid Winiarz ZT”L, Miriam Liba Bas Aharon—Rebbetzin Weiss A”H, as well as the Neshamos of those whose lives were taken by terrorists (Hashem Yikom Damam), COVID-19, and the Meiron tragedy.
-It should also be a Z’chus for success for Tzaha”l as well as the rest of Am Yisrael, in Eretz Yisrael and in the Galus.


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Parsha Paradise/פרשה פרדס – B’Chukosai: A Packed Pact Pasuk! 📋✍️🏻


Despite the horrors of the Tochachah, Hashem reassures us:

וְזָכַרְתִּ֖י אֶת־בְּרִיתִ֣י יַעֲק֑וֹב וְאַף֩ אֶת־בְּרִיתִ֨י יִצְחָ֜ק וְאַ֨ף אֶת־בְּרִיתִ֧י אַבְרָהָ֛ם אֶזְכֹּ֖ר וְהָאָ֥רֶץ אֶזְכֹּֽר׃
“And will I remember My covenant with Yaakov; and even My covenant with Yitzchak, and even My covenant with Avraham I will remember; and I will remember the land.”
[Vayikra 26:42]

The reassurance as certainly appreciated, but several fair questions may be asked on this Pasuk.

1. Why does Hashem list the Avos in reverse order, departing from the typical age/chronological order?

2. Why does the Torah say that Hashem will remember “even” (“אַף֩”) the covenant with Yitzchak, and “even” the covenant with Avraham?

3. Why does the Torah need to restate that He will remember, after listing the Avos (אֶזְכֹּ֖ר)?

4. Why does the Torah add a letter Vav to Yaakov’s name (יַעֲק֑וֹב)?


Rashi argues that the order of the Avos is reversed to suggest that even the merit of Yaakov, the youngest, should be enough for us, but if it shall ever not be, Hashem will even recall the other Avos.
Bechor Shor and Ba’al HaTurim argue that it makes sense for Hashem to first reach to the forefather that is closest and most recent before calling upon the earlier ones who are distant.
The Midrash Aggadah and Lekach Tov teach that Hashem began with Yaakov because (1) he had Tza’ar Gidul Banim, literally, the pain of child rearing (I’m not sure why the Midrash assumes that other Avos didn’t experience this) and (2) the B’nei Yisrael are named after Yaakov.

Ba’al HaTurim suggests an additional answer which explains the preference of Yaakov which also explains why Hashem specified that “even” the covenant of Yitzchak and Avraham would be recalled. He explains that we might think that Hashem would not recall the covenant with Avraham and Yitzchak as their Mitos (beds) were not Shleimos (complete) because they also bore wicked progeny Yishmael and Eisav, whereas Yaakov only bore Tzaddikim (perhaps this could explain why Yaakov’s Tzar Gidul Banim is more significant).


Rashi famously explains that there are five occasions when Yaakov’s name is spelled with an extra Vav, and five occasions when Eliyahu HaNavi’s name is missing the Vav. This is not a coincidence. Yaakov is holding onto them and will only pay them back when Eliyahu returns and Yisrael is redeemed.

Chidah, in Chomas Anach, offers a different reason. He prefaces that originally, Yaakov’s name should have only been Akeiv/Eikev (עקב) as he held the heel (Akeiv). And Eisav’s name should have been should be Asui (עשוי), as he was born developed and “done.” At birth, the Yud was taken from Asui and given to Eikev, rendering them Yaakov and Eisav (this may symbolize Yaakov’s seizing of Eisav’s portion).
However, our Pasuk shows that L’Asid LaVo (in the future), Yaakov would even take the Vav from Eisav’s name. This is alluded to on five occasions in Scripture. This is to allude to the letter Heih whose numerical value is five. Together, the Vav and Heih represent the half of Hashem’s Name that is missing after B’nei Yisrael’s original war with Amaleik, the scion of Eisav. Hashem states that the hand of Amaleik remains against the “Keis Kah” the throne of Hashem, but His Name is just a Yud and a Heih. The Vav and Heih of Hashem will be added onto the remaining half of Hashem’s Name when Amaleik is finally obliterated!

Why the Torah repeats the expression of Zechirah, remembering, Rashi cites the tradition that the Zechirah is mentioned once in connection to Yaakov and once in connection to Avraham, but not in reference to Yitzchak as didn’t need it because his “ashes” from the Akeidah are a standing reminder to Hashem always.
Ba’al HaTurim adds, on a less favorable note, implies that Yitzchak is not given individual “recollection” for the same reason that he, unlike Yaakov and Avraham, is never labeled as a “Rosh” (head) or an “Eved” (servant) of Hashem, that he sought (incorrectly) to give Eisav mastery over Yaakov.

Vilna Ga’on cites an additional Remez from the Midrash Aggadah/Lekach Tov that for each of the Avos, the Torah writes the inclusive term “Es” which implies that Hashem also recalled their wives, the Imahos.
(One might ask, considering that Yaakov had two wives who were Matriarchs, which wife was being included. Presumably, “Es” is an all-inclusive term, so it would refer to both Rochel and Leah. But, maybe, similar to Yitzchak, Rochel didn’t need her own recollection as her Mesiras Nefesh [self-sacrifice] and cries, referenced in Yirmiyah, are also a standing reminder. This is just Chiddush which you may dismiss.)




Bereishis Rabbah 1:15 and Mechilta D’R’ Yishmael explain that at times, the Torah will reverse an order of items to show that really, they are to be considered as “equals” (like Moshe and Aharon, even though Moshe appears to be clearly greater). This, says the Midrashim, is the case for the Avos.

And yet, Midrash Aggadah writes that Yaakov’s name is written “Malei” (in full form) with a Vav to imply that Yaakov was worthy by himself.





Zohar [1:99A] explains (from multiple sources, among them, Tana D’Bei Eliyahu, that Yaakov IS the Kisei HaKavod (Throne of Glory) in and of himself and that is what makes him worthy in and of himself, thus Zohar cites our Pasuk.

Perhaps this is what is meant when the Pasuk says that Eisav/Amaleik’s hand is against Hashem’s Throne, it is Yaakov himself.



We should be Zocheh to see the day when Hashem fulfills His promise, remembering our Avos and redeeming us with the coming of Moshiach, Bimheirah BiYomeinu! Have a Great Shabbos Mevarchim Sivan!

– Yehoshua Shmuel Eisenberg