"Go," came the word. "But where do I go?"

It is unnecessary. Utterly redundant. That is one reason why the words are so striking.

The Torah parses out its language sparingly. It uses no extraneous space or words. Each word seems carefully selected after much thought and only what is absolutely necessary remains. What we read are only the barest of facts that tell – or better imply – greatness. Our task is to read the nuances of the words and decipher what is unspoken: the hidden meaning of the Text.

The introductory words to the Parasaha, Lech lecha, stand out because of they are superfluous. Lech means “you go”. That is why lecha does not make sense. It is a useless redundancy. Lecha means ‘you.’ If we were to translate the phrase literally, it would mean “You. You go.”

The great Sages of the past have taught us to look closely at anomalies. They beg us to peer more closely to the inner kernel of meaning inside every phrase, each word. When the holy Writ wants us to pay attention it throws out a buoy that is intended to catch our eye and make us think.

To grasp the import of this phrase they softly whisper, “Do not read it as ‘you go…’ Instead, read the phrase as “You go (Lech) into yourself (lecha). In other words, this story is not so much about Avram’s physical journey from his homeland to Canaan as much as a leap on consciousness. God is asking Avram, the ultimate progenitor of the Jewish nation, to make an internal journey and find a treasure that is of incalculable worth. It will change history.

“Said Rabbi Yitshak: Four things can change a person’s destiny. They are tzedaka, an anguished soulful cry, a change of name and a change of behavior.” Yalkut Shimoni 12.

Each of these actions cause a dramatic alteration of the person. Any one of them is enough to alter the course of a life. For Avram, all four events would crystallize and culminate in a life that would transfix the world. In stages that begin now, Avram begins to embrace each of these significant changes. They all begin here in the third parasha of Genesis.

Each catalyst for change commences with an internal decision to travel deep within the Self, penetrating thick layers of resistance. True tzedaka is a conscious decision to live a righteous life. A searing cry that emanates from the soul is also the first step on a new path of life. A change of name or character is likewise a shifting of one’s inner life. What would spur someone to abandon everything familiar and venture out into a territory that is utterly unfamiliar? What would cause a person to undertake such a dramatic journey?

Rabbi Yitshak once again comes to our aid. A traveler passed his days moving from place to place. One day he sighted a far-off palace in flames. The man approached, looked at the conflagration and wondered aloud, ‘Where is the master of this palace? Is it possible that it has no owner?’
Before another moment passed a voice answered him, “I am the master of this palace.”

Avram asked, ‘Is it possible for this world to exist without a Master? Can it be that this universe has no Guide?’ That is when the Holy One, blessed be He, looked upon Avram and said, “I am the Master of the universe.”

Just before the tale of Lech lecha began we read the tale of the Tower of Babel. One story leads into the next. Is it possible that Avram witnessed this event? Could he have possibly seen the massive structure being erected? Could Avram have watched as the Tower came to an abrupt end? Could Avram have watched immobilized as masses of people were suddenly incapable of communication?

A midrash called Baraita Seder Olam Rabba connects the turning point of the Tower of Babel to Avram’s sudden understanding of the God of the universe. Just as the earlier midrash of Rabbi Yitshak pictured a flaming palace to be followed by Avram questioning of Master of all, could it be that Avram was a witness to Babel? Could that have been the moment of Avram’s enlightenment? ?” When he saw the massive abandoned Tower Avram extrapolated that just as the Tower had a purpose, a design, an architect and an owner so too most the universe have a greater plan.

Then Avram began to go more deeply into himself. “Is this it?” the nascent sage might have wondered. “Is this what our life is all about? We are supposed to build castles up to the sky? For what purpose? Is there nothing grander, mightier, more powerful than the work of our hands that were used to storm heaven?” he sobbed.

The awakening had begun.

That is when the Holy One answered the yearning heart of Avram. “I am the Master of this Universe,” He said. “I am He.”

Only after Avram let loose his piercing cry was Avram told, “Lech lecha,” “Go into your self.” There you will find all the answers that you need. The truth will become evident.

Rabbi Mordecai Yosef interprets Lech lecha as Avram "struggling (or raging like a massive storm) inside," of himself. Avram was in the process of transformation, of great growth. The soulful birth of Avraham was about to emerge from its husk. Perhaps our journey begins the same way.