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Why was Lech Lecha a test when Hashem (ה׳) promised Avrohom wealth, fame, and children? The command "Lech Lecha" — go for your own benefit — means deriving pleasure from giving, not taking. Transforming from a taker into a giver is the essence of being a Jew and the foundation of Avrohom's covenant.
Rabbi Zweig addresses a fundamental difficulty: how can Lech Lecha be considered the first of Avrohom's ten tests when Hashem (ה׳) promises him wealth, fame, and descendants? Moving under such circumstances appears to be in one's self-interest, not a sacrifice. Furthermore, Avrohom had already been willing to die in Nimrod's furnace for his belief in God—yet that supreme sacrifice is not even counted among the ten tests. This suggests that the nature of the Lech Lecha test is fundamentally different from what appears on the surface. The key to understanding this test lies in the precise language of the command: "Lech Lecha"—go for yourself, for your benefit. Rashi (רש"י) explains this means "for your pleasure and benefit." But this seems redundant since verse two explicitly lists all the benefits Avrohom will receive. Rabbi Zweig explains that verse one and verse two are conveying two entirely different messages. Verse two describes external rewards; verse one commands Avrohom to find pleasure in the act of giving itself—specifically in giving up his land, birthplace, and father's house. The Torah (תורה) deliberately uses three phrases ("from your land, from your birthplace, from your father's house") rather than simply naming the city of Ur Kasdim, to emphasize that Hashem is asking Avrohom to give up relationships, not just to relocate.
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Bereishis 12:1-5
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Why does the Torah separate Avrohom's eulogy for Sarah from his crying for her? The shiur shows that Sarah required a public eulogy focused on the communal loss of a leader, not Avrohom's private grief. This teaches that we must view Jewish tragedies through a national lens first, seeing attacks on Am Yisrael as collective losses that dwarf personal concerns.
