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Why does the Torah (תורה) emphasize "lecha" — for your own benefit — when commanding Avrohom to leave his homeland? The shiur develops that true nisayon means total bittul ratzon: Avrohom had to go not because it benefited him, but because Hashem (ה׳)'s ratzon became his ratzon. This is what distinguishes the Avos from all other tzaddikim — when Hashem wants, they want, creating the dynamic of "Elokei Avrohom" where Hashem acts through them.
The shiur opens with an apparent contradiction in Rashi (רש"י) on the opening pesukim of Parshas Lech Lecha. The first Rashi explains that "lecha" (for you) means "for your benefit" — in your current land you cannot have children or become well-known, but there you will. However, the second Rashi states that traveling is normally detrimental (m'ma'et) to having children, wealth, and reputation, so Hashem (ה׳) promises these three things as compensation. This seems to directly contradict the first Rashi, which said these benefits are only available by going, not that going reduces them. Rabbi Zweig resolves this by explaining that the command "Lech Lecha" contains a fundamental paradox that defines what a true nisayon means. The phrase means Avrohom must go "for your benefit" — but whose benefit is really meant? The answer is that it's for Hashem's benefit, and because Hashem wants it, it must become Avrohom's benefit as well. This is the essence of "aseh retzoncha k'retzono" from Pirkei Avos — not that you listen to Hashem's will while maintaining your own separate will, but that Hashem's ratzon literally becomes your ratzon. There is no separate self remaining.
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Lech Lecha 12:1-2
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