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How can we love God purely without expecting reward, yet the Torah (תורה) promises rewards for observance? The shiur develops the foundational principle that God created mitzvos entirely for our benefit, not His - making this a love relationship rather than manipulation. When God tells Avrohom 'lech lecha,' He's declaring that we are the center of His universe, and we reciprocally make Him the center of ours.
This shiur presents what Rabbi Zweig considers the a priori axiom of practicing Judaism - the understanding that God does not ask us to perform mitzvos for His benefit, but rather created the entire system of Torah (תורה) and mitzvos solely for our benefit and fulfillment. The discussion begins with a fascinating Rashi (רש"י) on the Shema, where we are told to love God purely, not for reward, yet concludes 'sof hakavod yavo' - ultimately honor will come. This apparent contradiction leads to a deeper understanding of divine motivation versus human motivation in religious observance. The analysis centers on God's call to Avrohom, 'Lech lecha me'artzecha' - go for your benefit from your land. Rabbi Zweig questions how this could be considered a test when God promises Avrohom tremendous rewards: becoming a great nation, wealth, fame, and universal blessing. The resolution lies in understanding that 'lech lecha' (for your benefit) is not an inducement or manipulation, but rather God's declaration that everything He asks of us is genuinely designed for our benefit, not His.
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Parshas Lech Lecha - Bereishis 12:1
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How can there be a commandment to believe in God when one must already believe God exists to accept any commandment? The Rambam sees emunah as recognizing God as creator, removing ourselves from the center of existence. The Ramban requires accepting our role as God's subjects with obligations to serve Him.
