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Why is Lech Lecha considered one of Avrohom's ten tests when Hashem (ה׳) promises him wealth, fame, and children — isn't that a reward, not a test? The test is whether Avrohom can find genuine pleasure in the journey itself — leaving home, sacrificing security — not because of future rewards, but because doing the right thing is inherently pleasurable. This defines Jewish identity: a Jew is measured not by sacrifice, but by deriving pleasure from spiritual growth and connection to Hashem.
Rabbi Zweig addresses a fundamental question about the ten tests of Avrohom Avinu: Why is Lech Lecha considered a test when Hashem (ה׳) promises Avrohom wealth, power, and children? Moreover, why is the command to leave his homeland listed among the tests, while the far more difficult test of being thrown into the furnace at Ur Kasdim is not mentioned at all? And how can Rashi (רש"י) describe the famine in Eretz Yisrael that forced Avrohom to Egypt as a test, yet this too is not counted among the ten tests? The shiur develops a fundamental yesod: the essence of Jewish identity is not sacrifice for Hashem, but rather finding genuine pleasure in doing what is right. Most people misread the pasuk of Lech Lecha, assuming that "lech lecha" (for your own benefit/pleasure) refers to the second sentence where Hashem promises blessings. In fact, Rashi makes clear that "lech lecha" modifies the first sentence — the very act of leaving, of giving up family ties, homeland, wealth, and reputation — that itself must be done "for your pleasure."
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Bereishis 12:1-13
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Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
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How could Avrohom keep the entire Torah before it was given, including rabbinical laws? The key insight is that mitzvos represent eternal spiritual realities, not just historical commemorations, so Avrohom could access these truths through his genuine search. His entire 172-year journey—even his early idolatry—retroactively became service of God once he reached ultimate truth.
