No community start suggestion yet.
Why does Hashem (ה׳) command Avrohom "Lech lecha" — go for your own benefit — when He then lists all the rewards waiting for him? The shiur argues that the test of "lech lecha" is whether Avrohom can experience pleasure not from the rewards themselves (children, wealth, fame) but from the connection to Hashem that giving them represents. True avodas Hashem means wanting reward not as an object separated from the Giver, but as a deepening of relationship — the ultimate challenge being to live with blessings and never make them "mine."
The parsha begins with Hashem (ה׳) commanding Avrohom to leave Charan and go to an unspecified land, promising him children, wealth, and fame. The fundamental question the shiur addresses is: what did Avrohom do to merit this? The Torah (תורה) does not tell us about his greatness — his rejection of idolatry, his willingness to be thrown into the furnace — it simply begins with "Lech lecha" as if Avrohom's worthiness is a given. Why does the Torah not give more play to Avrohom's spiritual accomplishments? Why does the story of Avrohom begin here, split between Parshas Noach and Lech Lecha, rather than presenting a unified narrative? The most glaring difficulty is the phrase "lech lecha" itself. Rashi (רש"י) explains it means "go for your benefit, for your pleasure." But if Hashem is promising tremendous rewards in the very next sentence — children, wealth, fame — then going is obviously for Avrohom's benefit. What kind of test is this? The Kotzker Rebbe suggests that the test was to go not for pleasure but purely because Hashem commanded it, yet the pasuk says explicitly that Avrohom "went as Hashem told him" — which was to go "lech lecha," for his own benefit. The contradiction seems insurmountable.
Looking for the full summary?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Lech Lecha (Bereishis 12:1-13)
Looking for the full transcript?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Dedicate a Shiur in Parsha
L'ilui nishmas a loved one. In honor of a simcha or yahrzeit. As a zechus for a refuah sheleimah. Your dedication helps carry Rabbi Zweig's Torah to learners around the world.
Up Next in this Series
Why does seeing a sotah inspire one to become a nazir? The nazir's abstention creates a pre-sin state where body and soul exist in perfect harmony. This 30-day period corrects the internal contradiction that led to his original transgression.
What is the primary purpose of the cities of refuge - protecting the accidental killer or something else? The shiur argues that creating respect for law takes precedence over providing sanctuary. True deterrence comes from recognizing the gravity of murder itself, not fear of punishment.
How can sinas chinam lead someone to harm himself even more than his enemy? The shiur develops that sinas chinam requires self-hatred first — only someone alienated from himself will damage himself to hurt others. The Bar Kamtsa host and R. Zecharya ben Avkulas both exhibited this self-alienation, showing that proper anava restores love of both self and others.
Why did the brothers hate Yosef when he received the kutonet pasim, yet strangers saw him as special? The kutonet represented Yaakov's recognition of Yosef's leadership ability—his power to uplift and unify. The brothers' jealousy blinded them; the Torah omits his name when they see him (just "oto"), but strangers always saw "Yosef." True chein comes from seeing others clearly, without the bias of our own needs.
Why did the materials for the Mishkan equal exactly what was needed with no waste, despite the principle that blessing doesn't rest on counted items? The shiur explains that Moshe's complete faithfulness—working solely for Hashem's agenda—transformed counting from an act of personal ownership into one that strengthened divine connection, thereby increasing blessings. Korach's self-interest inverted this principle, costing him everything.
Why does Rashi describe the Mishkan as "collateral" for Jewish sins? Rabbi Zweig develops the concept that God limited His own collection rights—accepting only the Mishkan's destruction rather than the nation's annihilation. This reflects the relationship of a father who reduces his own claims to ensure his children's survival.
Why does the Torah give a detailed accounting of silver and copper but not gold in Parshas Pekudei? The three metals represent three types of givers: those who give selflessly (gold), those seeking a two-way benefit (silver), and those buying honor (copper). The Midrash's three groups suspecting or praising Moshe reveal more about themselves than about Moshe—we judge others by our own standards.
