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Why did God need to promise Avrohom that Lech Lecha would be 'for his benefit' when Avrohom had already shown ultimate devotion by entering Nimrod's furnace? Avrohom's innovation was recognizing that humans are God's servants by creation who then additionally make Him king through free choice. This dual relationship - slave through ownership, subject through will - required Avrohom to 'want' to go, not merely obey.
This shiur examines the fundamental difference between Avrohom Avinu's relationship with God versus that of previous generations, particularly focusing on Parshas Lech Lecha. The speaker begins by questioning why God needed to tell Avrohom 'Lech Lecha l'tovoscha' - why promise it would be for his benefit when Avrohom had already demonstrated ultimate devotion by willingly entering Nimrod's furnace? The analysis explores the distinction between pre-Avrohom righteousness and Avrohom's revolutionary approach. Using Rashi (רש"י)'s commentary on Chayei Sarah, the shiur explains that before Lech Lecha, God was only 'Elokei HaShamayim' (God of Heaven), but through Avrohom's actions, He became 'Elokei HaAretz' (God of Earth). The speaker examines the debate between Avrohom and Malchizedek (Shem), where Shem blessed Avrohom before blessing God. Avrohom criticized this, arguing one must bless the master before the servant. This reflects their fundamental disagreement: Shem viewed people as free agents who make God their king, while Avrohom understood that God is our master who owns us completely. The Gemara (גמרא)'s statement that Avrohom was the first to call God 'Adon' (Master) is analyzed through Tosafot's question about earlier generations calling God 'King.' The shiur explains that kingship is created by subjects who retain their independence and merely give allegiance, while mastership recognizes pre-existing ownership. Avrohom's innovation was understanding that we are God's servants who then additionally give Him our free will - the one thing He doesn't control. This makes us both His slaves (through creation) and His subjects (through choice). The Targum Yonasan's different translations of 'walking with God' - sometimes as 'service' and sometimes as 'fear' - illustrates this distinction. Noach and earlier generations served from fear and obligation, while Avrohom and Chanoch served from desire. This explains why Lech Lecha required Avrohom to 'want' to go - the test wasn't obedience but willing service. The shiur addresses the Raavad's question about why Shem and Ever didn't engage in outreach like Avrohom. The answer lies in their different understanding of human ownership - they believed God had transferred ownership of the world to humanity, while Avrohom understood we all remain God's property, making him responsible for protecting God's 'investment' in all people. This revolutionary understanding became the foundation of Jewish identity - we are servants who have additionally made God our king by surrendering our will to Him. This is symbolized by Brit Milah, which serves as both a brand marking our slavery and a sign of our willing submission of desire to God.
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Parshas Lech Lecha
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