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Why does the Torah (תורה) sometimes say "Vayeira elav Hashem (ה׳)" (He appeared to him, Hashem) instead of the more natural "Vayeira Hashem elav" (Hashem appeared to him)? The awkward syntax reveals whether the divine visit serves Hashem's purpose or the person's benefit. When Hashem tells Yitzchok not to leave Eretz Yisrael, the pronoun-first structure shows the concern is for Yitzchok's welfare, not ritual restriction.
Rabbi Zweig develops a fundamental principle for reading Torah (תורה) syntax, focusing on Rashi (רש"י)'s commentary in Parshas Toldos when Hashem (ה׳) appears to Yitzchok and tells him not to descend to Egypt during a famine. The shiur begins by examining Rashi's explanation of why Yitzchok is forbidden to leave Eretz Yisrael: "You are an olah temimah (a perfect offering)." Rashi adds a seemingly puzzling statement: "chutz la'aretz ein kedai lach" (the land outside Israel is not worthy of you). This appears to be an unusual formulation—if Yitzchok is a korban (sacrifice) belonging to Hashem, the restriction should be presented as Hashem's requirement, not as something concerning Yitzchok's benefit. The key to understanding Rashi lies in a careful reading of the pasuk's structure. The verse states "Vayeira elav Hashem" (literally: "He appeared to him, Hashem") rather than the more grammatically natural "Vayeira Hashem elav" (Hashem appeared to him). This inverted word order, placing the pronoun before Hashem's name, appears throughout Tanach but is notably awkward in Hebrew construction. Rabbi Zweig establishes a principle: whenever the Torah uses this pronoun-first formulation ("elav Hashem"), it indicates that the divine appearance is for the person's benefit, not for Hashem's purpose. Conversely, when the standard order is used ("Hashem el"), the visit serves Hashem's objectives.
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Parshas Toldos, Bereishis 26:2, Rashi
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