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Why does the Torah (תורה) phrase God's appearance to Yitzchok as "vayeira elav Hashem (ה׳)" instead of "vayeira Hashem elav"? The shiur argues that Yitzchok refused to receive anything he hadn't fully earned, so Hashem assured him all blessings were solely "ba'avur Avrohom avdi"—for Avrohom's sake. This explains why Yitzchok is the only patriarch who never received direct promises from God.
Rabbi Zweig opens with a grammatical anomaly in Parshas Toldos: when God appears to Yitzchok, the Torah (תורה) writes "vayeira elav Hashem (ה׳)" (and He appeared to him, God) rather than the more expected "vayeira Hashem elav" (and God appeared to him). This inverted construction suggests that the identity of the speaker—that it was specifically Hashem—is not the primary emphasis. In contrast, by Avrohom the Torah writes "vayeira Hashem el Avrohom" to stress that Hashem Himself made the promise, which matters greatly because God's word is absolute: "Hahu omer v'lo ya'aseh"—He does not say and fail to perform. The content of God's communication to Yitzchok includes significant blessings: "I am the God of Avrohom your father; do not fear, for I am with you; I will bless you and multiply your offspring." Yet the passuk concludes with the phrase "ba'avur Avrohom avdi"—for the sake of Avrohom My servant. This indicates that Hashem is not giving Yitzchok anything on his own merit; everything is solely because of Avrohom. Rabbi Zweig notes that nowhere in the entire Torah does Hashem make a direct promise to Yitzchok for Yitzchok's own sake. In both instances where God appears to Yitzchok, the language is "vayeira elav Hashem" and the message is framed as being on account of Avrohom. This stands in stark contrast to Avrohom and Yaakov, both of whom received explicit personal promises from Hashem.
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Parshas Toldos (Bereishis 26:24)
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