5786/2026
During the climax of Parashat BeChukotai, when Hashem finally completes His description of the series of punishments that will befall the Jewish people if they rebel, He ends by promising them that, despite the present situation, He will eventually remember the covenant that He made with our forefathers and show mercy to His people:
“V’Zacharti Et Briti Yaakov V’Af Et Briti Yitzchak V’Af Et Briti Avraham Ezkor V’Ha’Aretz Ezkor” (VaYikra 26:42). Regarding this Pasuk, however, many Mefarshim take issue. They ask the glaring question: why does the Pasuk contain the Avot in reverse order? In G-d’s description of the promises He has made to each of them, He begins with the third, chronologically speaking, before eventually arriving at Avraham Avinu. In fact, we have precedence for Pesukim that speak of Hashem’s covenants with our forefathers, and they use the exact opposite order. For example, the Pasuk: “Z’Chor L’Avraham L’Yitzchak U’LiYisrael Avadecha Asher Nishbata Lahem Bach” (Shemot 32:13).
The Mefarshim offer varying answers to this question. Chizkuni takes the position that because all of Yaakov Avinu’s years were spent in a Brit with Hashem, he comes first as a savior. (The first 99 years of Avraham’s life were spent without a Brit with HaKadosh Baruch Hu). In this way, the Chizkuni believes that this is the order because it is in descending order of importance, rather than ascending. Ibn Ezra also takes this position. However, Rashi views the verse differently. In Rashi’s view, this verse is meant to be understood as: If Yaakov’s merits do not succeed in the redemption of Bnai Yisroel, then Yitzchak’s will. And if not Yitzchak’s, then Avraham’s most certainly will.
Rashi’s understanding of the Pasuk, contrasted with that of the Chizkuni and Ibn Ezra, highlights something crucial about our relationship with the Avot. The Zechut Avot that we receive from each of the three Avot, individually, demonstrates the tremendous power that they wield in Shamayim. The strength of their relationship with Hashem still carries significant weight to it, until today. The same, in fact, goes for the Imahot. The famed Pessukim in Yirmiyah “Rachel Mevakah Al Baneha… [G-d’s response:] MinEi Koleich MiBechi…” describe a powerful interaction between Rachel and Hashem, where Hashem hears her cries and tells her that eventually, her children will be saved. When we daven to Hashem and ask for his help, we needn’t look beyond the first few words of the amidah - Elokei Avraham, Elokei Yitzchak, V’Elokei Yaakov - and must never forget to acknowledge our infinitely influential advocates in Shamayim.