Комментарий к Вайикра 26:42

וזכרתי את בריתי יעקוב THEN I WILL REMEMBER MY COVENANT WITH JACOB — In five places in Scripture it (the name יעקב) is written plene (יעקוב) and the name אליהו is written defectively in five places, to intimate that Jacob — as it were — took one letter of his (Elijah’s) name as a pledge that at some future time he should come and proclaim the good tidings of his descendants’ redemption (cf. Midrash ‎חסירות ויתירות).

THEN WILL I REMEMBER MY COVENANT WITH JACOB. Rabbi Abraham ibn Ezra commented that this [is a case where a word] draws along with itself another [similar] word, thus meaning: “Then will I remember My covenant, the covenant with Jacob.¹⁷²The reason for this explanation is that the word brithi (My covenant) is grammatically equivalent to saying habrith sheli (the covenant of Mine). Now since a noun that is preceded by the definite article cannot be in the construct state, it follows that there is a word implied here, which makes it: eth brithi ‘brith’ Ya’akov (My covenant, the covenant of Jacob). A similar explanation applies to the following two verses which Ramban mentions. Similarly: the prophecy of Oded the prophet;¹⁷³II Chronicles 15:8. Here too the meaning is: v’hanevuah ‘nevuath’ Oded hanavi’ (and the prophecy — a prophecy of Oded the prophet). your heads of your tribes.¹⁷⁴Deuteronomy 29:9. The meaning here too is: rasheichem ‘rashei’ shivteichem (your heads — heads of your tribes). And the Land I will remember. The meaning thereof is that I will remember the Land, and that it was paid its Sabbaths and lay forsaken without them, and I will remember that they have atoned for their iniquity.”
It is possible according to the way of Truth, [the mystic doctrines of the Cabala], that He is saying: “And I will remember Jacob and Isaac and Abraham, who are the men of the covenant,” for all attributes are so called when they are in the covenant; “v’ha’aretz (and the earth),¹⁷⁵See Ramban above, 25:2 (towards the end) about the meaning of the word ha’aretz. which is composed of them all, I will remember among them.” Our Rabbis have so alluded. Thus they said:¹⁷⁶Vayikra Rabbah 36:7. “And why does He mention the merit of ha’aretz with them? Said Rabbi Shimon ben Lakish: This is like the case of a master who had three daughters, and one maidservant who raised them. Whenever the master asked about the welfare of his daughters, he would say: ‘Ask on my behalf about the welfare of she who raises them.’”

וזכרתי את בריתי, by allowing the second Temple to be built.

וזכרתי את בריתי יעקוב, "And I will remember My covenant, the one with Jacob, etc." The Torah announces here that whereas the confession of their guilt helps to reduce the severity of the afflictions to which G'd subjects the Jewish people, G'd has to invoke the merit of the patriarchs in order to restore them to their former status

וזכרתי, if their hearts will humble themselves.

A pledge, that he should come. I do not know why five places [were necessary], since one would be enough. Perhaps this was as if he swore by the five books of the Torah, just as [the word] Israel is written five times in one verse (Bamidbar 8:19) corresponding to the five books of the Torah; Re’m. It seems to me as follows: the Yalkut states that before the coming of Moshiach, Eliyohu will arrive first and reveal himself to individual righteous people, afterwards in a few towns and communities, and afterwards upon the mountains of Israel, etc. The Yalkut Yeshaya comments on the verse (Yeshayahu 52:7), “How pleasant are the feet of the bearer of good tidings on the mountains,” that three days before the arrival of Moshiach, Eliyohu will come and stand on the mountains of Israel ... and his voice will be heard from the one end of the world to the other ... On the second day he will stand on the mountains of Israel ... And on the third day ... Thus he will come to announce the good tidings five times. Israel will then make a great repentance as it says in the Yalkut at the end of Malachi in the name of R. Eliezer. Therefore, he has to give a pledge five times in order to [guarantee that he will] come and announce good tidings five times (R. Yaakov Taryosh). (Kitzur Mizrachi) Maharan writes in the name of Tzror Hamor, that he [specifically] took a vov so that he should come to redeem in the sixth millennium, soon in our days. Gur Aryeh gave another reason at length. (Divrei Dovid) He explains that he took a vov as his name would still be pronounced as Yaakov without change, whereas if he had taken another letter, the name Yaakov would be corrupted and no longer be pronounced as Yaakov.

I will [then] remember My covenant. It mentions the names of the forefathers here in reverse chronological order because in each generation the people of Israel rely on their forefathers’ merit. Therefore, it mentions them in reverse chronological order, in the style of “not only this, but even this” — not only in the merit of Yaakov who was the latest, and it is obvious that his merit has not yet been used up, but even “My covenant with Yitzchok” who preceded Yaakov, and for many years the people of Israel have already used his merit.

וזכרתי את בריתי יעקב, “I will remember My covenant with Yaakov;” seeing that none of Yaakov's children were disloyal to his teachings, the Torah did not use the word “אף,” “anger,” in connection with Yaakov, as during all his 147 years he had been loyal to G-d, and that is also why the Torah here mentions the word: “My covenant,” first. According to Ibn Ezra, not all the years that Avraham lived were lived after G-d had made a covenant with him. Yaakov also experienced prophetic insights at an earlier age than his father and grandfather.

‎ וזכרתי את בריתי יעקוב‎ THEN I WILL REMEMBER MY COVENANT WITH JACOB [AND ALSO MY COVENANT WITH ISAAC, AND ALSO MY COVENANT WITH ABRAHAM WILL I REMEMBER] — Why are they (the patriarchs) enumerated here in a reverse order (in contrast to e. g., Exodus 32:13, where it states: ‎'לאברהם ליצחק ולישראל וכו‎‎‎זכור ‏)? It is to say: Jacob the youngest among the patriarchs is worthy of this that, through his merits, his children should be redeemed; if he be not sufficiently worthy, behold, the merit of Isaac is with him; if that does not suffice, behold, then there is Abraham with him who is surely worthy enough! And why does Scripture not use the word “remember” in connection with Isaac’s name? Because this is unnecessary, for — says God, as it were — the ashes of Isaac (who according to My command to Abraham was to become a burnt offering) are ever visible before Me as though they were heaped up lying upon the altar (Sifra, Bechukotai, Chapter 8 6-7).

And why is “remembrance” not said [in connection] with Yitzchok. (Divrei Dovid) [Rashi] seems [to be saying] that this question only arises now, since if not for his answer [as to why the patriarchs are listed in reverse order], I would think the verse means that only through combination, [i.e.,] that only the remembrance of all three together will cause [the redemption]. If so, one need not mention “remembrance” with Yitzchok, because [remembrance] is mentioned at the beginning and end of the [one] combination and it is not necessary [for it to be inserted] in the middle. But now that that the verse is making two statements, first that Yitzchok will combine with Yaakov, and then, if this combination is insufficient, He will also combine with Avrohom, therefore Rashi asks why no remembrance is said with Yitzchok pertaining to the first combination.

The verse also supplies an additional reason for G'd having driven the Jewish people into exile into the land of their enemies. The abuse the people would be subjected to there will become the catalyst that will make G'd remember the merit of the patriarchs. In addition, G'd will remember the sad state of the Holy Land while its people are absent. If G'd had not first exiled the Jews He would not have any reason to remember the land itself with special kindness. As it is, the sequence וזכרתי את בריתי….והארץ אזכר makes perfect sense.

And I will remember the land. There is a place to judge favorably and say: If the people of Israel sinned, did Eretz Yisrael ever sin? And yet the land was afflicted (Devarim 29:22): “Sulfur and salt all its land was burnt”.

והארץ אזכור, “and I will remember the land (fondly).” This statement annuls the two statements in verses 32 and 20 in which the bounty of the land was denied to the errant Jewish people.

את בריתי יעקוב, if the merit of Jacob suffices, all well and good; if not G'd will also invoke the merit of Isaac, etc.