Комментарий к Берешит 35:12

AND THE LAND WHICH I GAVE UNTO ABRAHAM AND ISAAC, TO THEE I WILL GIVE IT. “As I have given it to them so will I give it to you.” This alludes to an oath, for the land was given to them with an oath so that sin should not cause annulment of the gift, but to Jacob it was originally given without an oath. It is this which Scripture refers to when it says in all places, the land of which I swore unto Abraham, to Isaac, and to Jacob.¹⁹⁸Exodus 33:1. and elsewhere. But nowhere do we find that G-d swore to Jacob, except as implied in this verse. It may that the repetition of the prophecy, [mentioned above, 28:13, and repeated here], constitutes an oath, as I have already explained.¹⁹⁹Above, 26:3.

ולזרעך אחריך אתן את הארץ, in due course, at the end of time, I will give your descendants the entire globe, not only the land of Israel. This was the real meaning of 28,14 “you will spread out to the west to the east and to the north and to the south.” This is also what Bileam prophesied when he said in Numbers 24,17 that Yaakov would uproot all the descendants of Seth, i.e. all of mankind.

לאברהם וליצחק, to Abraham and Isaac. Check on what we have written on Genesis 26,3 that the promise G'd made to Isaac concerning inheriting the land of Israel contained an additional dimension to the promise made to Abraham. G'd promised this additional dimension also to Jacob.

ואת...לך אתננה, as of now.

ואת הארץ אשר נתתי לאברהם וליצחק לך אתננה, “and the land which I have given to Avraham and Yitzchok I will give it to you.” Although the land had already been given to him, it had not been given to him in the form of an oath, i. e. as an irrevocable gift.

אתן את הארץ, “I will give the land.” The promise is repeated twice in the same verse. The Torah does not indulge in such repetitions unless there is a compelling reason. If we adopt a kabbalistic approach the word הארץ at the beginning of the verse is a reference to an attribute of G’d, i.e. the attribute with which all three patriarchs were blessed when the Torah categorised these blessings with the words בכל, מכל, כל, respectively. The meaning then would be “that which I have already granted to Avraham and Yitzchak I will grant to you also, i.e. I will give this land to you (in your own right). It would be similar to Kings I 5,26 “and G’d had granted wisdom to Solomon.” [Seeing that verse commences with an unaccounted for letter ו, our author understands the whole word as a reference to the gift of authority, מלכות (in this instance control of the land of Israel) which G’d had bestowed on David’s son Solomon.] The meaning of the repetition of the word ארץ is that Yaakov’s descendants too would receive the gift of that land in their own right at the appropriate time. We also find a repetition in verse 13 where the Torah writes ויעל מעליו אלוקים במקום אשר דבר אתו, “G’d ascended from upon him in the place where He had spoken with him.” This “place” had already been mentioned earlier (verse 9). It is therefore likely that the word refers to an attribute of G’d such as we find in ברוך ה’ ממקומו, (Ezekiel 3,12) or ברוך המקום (Haggadah shel Pessach). Seeing that our sages have said that the patriarchs are the true carriers of the Shechinah, the Torah has to repeat itself on occasion in order for us to know when it refers to them in such a capacity and when not.

ולזרעך אחריך אתן את הארץ, for they will inherit it and settle it.

אתן את הארץ. "I shall give the land." Why did the Torah have to mention the word "the land" once more instead of simply saying "it," as the Torah did at the beginning of this verse? Perhaps the Torah wanted to tell us that G'd would give this land to Jacob in order that he personally should possess it, not merely his descendants. Had the Torah merely written לך אתננה ולזרעך, we would have understood that Jacob could only make the claim to the land over to his children as an inheritance. This is why the Torah speaks of two separate gifts here, one to him and one to his descendants. This had not been the case when G'd promised the land to either Abraham or Isaac.