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Why does the Torah (תורה) highlight "Lech Lecha" as Avrohom's first test while ignoring his willingness to die in Ur Kasdim? The shiur argues that Avrohom's greatness was recognizing that Hashem (ה׳)'s commands are never manipulation for a divine agenda, but genuine love—everything is truly "for your good." This trust, proven at the Akeida when Avrohom gave up his rights out of love, established the father-son relationship between Hashem and the Jewish people.
The shiur opens with a fundamental question: Why does the Torah (תורה) begin the story of Avrohom Avinu at age seventy-five with Lech Lecha, completely ignoring his earlier, seemingly greater test of being thrown into the fiery furnace at Ur Kasdim? A person willing to die rather than bow to idols—facing death with no future, no continuity—appears to demonstrate greater faith than someone asked to relocate. Yet the Torah gives no mention to Ur Kasdim, and some Rishonim, following certain midrashim, don't even count it among Avrohom's ten tests. How can this be? Furthermore, what is the significance of the tests after the Bris Bein HaBesarim? Once Hashem (ה׳) has already guaranteed that Avrohom's descendants will inherit Eretz Yisrael, what difference does it make if Avrohom passes or fails subsequent tests? The covenant is already sealed. Are the tests merely determining Avrohom's personal reward in Olam Haba? But the Torah doesn't record matters of purely personal spiritual achievement—only what affects the eternity of Am Yisrael.
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Bereishis 12:1-9 (Parshas Lech Lecha)
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