Vezacharti es brisi Yaakov v'af es brisi Yitzchak v'af es brisi Avraham ezkor v'ha'aretz ezkor - and I will remember the covenant with Yaakov, Yitzchak, and Avraham and the Land. This verse provides a brief comforting interlude in the midst of the curses of the tochecha. Chazal point out the unusual order of the names of the Avos as well as the use of the word zechirah - remembering - for both Yaakov and Avraham but not for Yitzchak.
The Ba'al Haturim gives two rather intriguing explanations. The Ba'al Haturim explains that the word zechira is mentioned by Yaakov and Avraham but not by Yitzchak because Yaakov and Avraham observed Torah and mitzvos both in Eretz Yisrael and Chutz l'Aretz while Yitzchak only observed Torah and mitzvos in Eretz Yisrael. He also points out that there are times when Avraham is mentioned first of the Avos and times when Yaakov is mentioned first, but there is not occurrence of Yitzchak being mentioned first. This, he explains, is due to the fact that Yitzchak intended on giving the blessing of hevei g'vir l'achecha to Eisav, placing Eisav ahead of Yaakov. As a result, Yitzchak cannot be mentioned ahead of the other Avos.
These explanations seem difficult. At first glance, they appear to be punishments for Yitzchak's actions. But why would Yitzchak be punished for never leaving Eretz Yisrael? Wasn't he commanded to remain in Eretz Yisrael and commanded not to leave? Don't we attribute greater holiness to Yitzchak as an olah temimah and due to his uninterrupted connection to the Land? Similarly, why is Yitzchak punished for attempting to abide by the law of the firstborn? The Ramban in Bereishis explains that in the times of Genesis the firstborn had certain rights as the one to take his father's place. This was the general law. The law of bechorah could not be violated without a Divine decree to do so. Avraham violated the law of bechora by having Yitzchak be his heir. Avraham was able to do so only because he was commanded to do so through the prophecy of ki v'Yitzchak yikarei lecha zera. Absent this Divine command, Avraham would also have been bound by the law. Yitzchak might have been fully aware of the character of Eisav. Perhaps he was not fooled at all by Eisav and never thought him to be worthy of the blessings. Nonetheless, Yitzchak, the man of mishpat/judgement, adheres to the law. Yitzchak epitomizes the understanding that all mitzvos are to be observed as chukim, even those that we understand. Yitzchak recognizes that his knowledge is not to be used to question Divine commands and, therefore, he must comply with the law even if he, based on his human intellect, does not understand. Yitzchak was unaware of the prophecy given to Rivkah stating verav ya'avod tza'ir. He was unaware of the prophecy that placed Yaakov ahead of Eisav. His intent, as the man of mishpat/judgement, was to abide by the law. Why should he be punished for that?
We can approach the commentary of the Ba'al Haturim from different angles. Firstly, we can approach it directly, through the direct understanding of the comment. The absence of the word zechirah and Yitzchak's placement in the middle of the Avos is not necessarily due to sins. Nonetheless, the facts are that he, indeed, did not observe the Torah and mitzvos outside the Land and he did intend on delivering the blessing to Eisav. Although he acted in accordance with the law and his conduct was proper and even admirable, nonetheless the fact remains that he never lived outside of the Land and that he intended on giving Eisav the brachos. The consequences of this are that the verse refers to him differently than it does to Avraham and Yaakov. The power of the Torah in helping Bnei Yisrael throughout history needs to be a power that can survive Jewish sovereignty in the Land as well as persecution in exile. Yaakov and Avraham provided that power more than Yitzchak, simply because they had the opportunity to do just that. Similarly, Yitzchak's intent to give Eisav the blessings might have been proper. Nonetheless, the intent would have placed Yaakov below Eisav. Bnei Yisrael would have been negatively impacted. Therefore, the reward of being placed at the head is not available to Yitzchak. This, then, is not so much a punishment as it is a realization of the facts.
However, there is another angle through which to approach the comments of the Ba'al Haturim. The fact that Yitzchak is never mentioned first is a result of Yitzchak's personality and qualities. Yitzchak is the middle link of the unbreakable three-linked chain. Yitzchak's role is to absorb the teachings of the previous generation and faithfully pass those lessons on to future generations with all its power and inspiration. Yitzchak does not get the glory of the initiator nor the glory of the implementer. Nonetheless, implementation of the lessons of Avraham and promulgation of those lessons to the entirety of the Jewish people cannot happen without the faithful, unrecognized, steadfast persistence of Yitzchak remaining faithful to the teachings of Avraham and selflessly giving those lessons and the glory of their implementation to Yaakov. Yitzchak is never mentioned first because that would undermine his importance and his role. Yitzchak was willing to give the blessings to Eisav because he was faithfully observing the law, or so he thought. When confronted with the realization that Yaakov was the rightful heir to the blessings, he bestowed them upon him, as a faithful link in the unbreakable chain. Yitzchak's willingness to remain virtually anonymous and as a background figure even in the most important of events, his willingness to adhere to the law rather than insist upon his own interpretation, define him. Placing him at the head would not accurately represent who he is.
In the same vein, the word zechirah is actually mentioned regarding Yitzchak. However, it is stated in connection with the Land - v'ha'aretz ezkor. Yitzchak does not need his own memory. The memory of the Land is sufficient recognition for him. Yitzchak's observance of Torah in the Land provided a powerful foundation that enabled Bnei Yisrael to survive in exile. The eternal connection of Bnei Yisrael to the Land provides the emotional support necessary to survive all the challenges of exile along with the eternal hope of redemption and return. Yitzchak's achievement was to unassumingly provide the unbreakable chain to Avraham and the eternal connection to Eretz Yisrael. Being mentioned in the middle of the Avos and having his zechirah toed to the Land, defines Yitzchak.
This describes the explanation of the Ba'al Haturim as one that does not see the flaws in Yitzchak's actions but rather the power of his personality, the selflessness of his commitment to the survival and success of Bnei Yisrael, the greatness of his position as the forefather that symbolizes the unbreakable chain back to Avraham and the eternal bond to Eretz Yisrael.
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