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Why does Rashi (רש"י) count Lech Lecha—an offer of wealth, fame, and children—as a test at all? The shiur develops the yesod that Avrohom's test was whether he could derive genuine pleasure from giving up his home, family, and birthplace in order to serve Hashem (ה׳). Unconditional giving—not sacrifice, but joy in serving—is the currency of Jewish existence and the essence of imitatio Dei.
The shiur opens with a fundamental question: how can Lech Lecha be considered one of Avrohom Avinu's ten tests? Hashem (ה׳) promises him wealth, fame, and children in exchange for leaving his homeland—a seemingly easy proposition. Moreover, this "test" appears to violate the Mishnaic principle that one should not serve Hashem for the sake of reward (Avos 1:3). Even more puzzling, the Midrash in Parshas Vayeira states that it is unclear whether Lech Lecha or the Akeidah was the greater test, requiring the pasuk "Lech Lecha el Eretz HaMoriyah" to prove the Akeidah was greater. How could leaving home with promises of blessing even compare to sacrificing one's beloved son? Rabbi Zweig develops a profound yesod based on Rashi (רש"י)'s opening comment on the parsha. The key lies in understanding the extra word "lecha" in "Lech lecha." Rashi explains this means "for your benefit and pleasure." The Torah (תורה) is not saying Avrohom should go in order to receive the rewards mentioned in the second sentence; rather, the very act of leaving—of giving up his emotional ties to his homeland, birthplace, and father's house—must itself be done with pleasure and joy. This is the test: can Avrohom derive genuine pleasure from the act of giving up in order to give to Hashem?
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Bereishis 12:1 (Lech Lecha)
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