Lech Lecha תרל”ב 1 e

ברש”י ומד’ למה לא גילה לו מיד כו’
Rashi quoting the Midrash explains that the reason why HaShem didn’t tell Avram immediately where to go to, was in order to endear it to him, and to give him reward on every single word
פשוט כי זה עצמו בחי’ א”י.
The Sfas Emes explains that it is obvious that this is the idea of Eretz Yisrael (the place that Avram was to go to)
להבטל בכל החושים והרצונות רק לרצון השי”ת
Which is to nullify all of one’s senses all to the will of HaShem.
כמ”ש לך לך מארצך כו’.
As it says Go from your land (Land ארץ refers to physicality)
דהיינו כל התדבקות חיצוניות להשליך הכל עבור לראות רצונו ית’
Which means to give up all of one’s connection to the external realities, and forsake them all just to be able to see what the will of HaShem is
ואז נתגלה רצונו להאדם.
And when one does that, everything becomes revealed to him.

והכלל כי זה צריך להיות תמיד רצון האדם רק לשמוע ולקבל מה שא”י
The general principle is, that one should always desire to only hear and accept the things that he does not yet know
שאין שיעור לידיעתו ית’ כראוי להיות בטל יותר ויותר תמיד.
For there is no limit to knowing HaShem properly, and one needs to constantly nullify himself more and more to this unknown level.
וזהו שמעי בת וראי כו’
This is the meaning of the Midrash (*) “Listen daughter and see etc”
שתמיד צריך להיות בבחי’ ראי’ והסתכלות והאזנה לקבל מה שלמעלה מהשגתו ע”י ביטול שכלו וידיעתו עתה:
That one needs to constantly be in a state of seeing, looking and listening to accept that that is above one’s comprehension through nullifying one’s current understanding.

*(וַיֹּאמֶר ה’ אֶל אַבְרָם לֶךְ לְךָ מֵאַרְצְךָ וגו’ (בראשית יב, א), רַבִּי יִצְחָק פָּתַח (תהלים מה, יא): שִׁמְעִי בַת וּרְאִי וְהַטִּי אָזְנֵךְ וְשִׁכְחִי עַמֵּךְ וּבֵית אָבִיךְ, אָמַר רַבִּי יִצְחָק מָשָׁל לְאֶחָד שֶׁהָיָה עוֹבֵר מִמָּקוֹם לְמָקוֹם, וְרָאָה בִּירָה אַחַת דּוֹלֶקֶת, אָמַר תֹּאמַר שֶׁהַבִּירָה הַזּוֹ בְּלֹא מַנְהִיג, הֵצִיץ עָלָיו בַּעַל הַבִּירָה, אָמַר לוֹ אֲנִי הוּא בַּעַל הַבִּירָה. כָּךְ לְפִי שֶׁהָיָה אָבִינוּ אַבְרָהָם אוֹמֵר תֹּאמַר שֶׁהָעוֹלָם הַזֶּה בְּלֹא מַנְהִיג, הֵצִיץ עָלָיו הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמַר לוֹ אֲנִי הוּא בַּעַל הָעוֹלָם. (תהלים מה, יב): וְיִתְאָו הַמֶּלֶךְ יָפְיֵךְ כִּי הוּא אֲדֹנַיִךְ. וְיִתְאָו הַמֶּלֶךְ יָפְיֵךְ, לְיַפּוֹתֵךְ בָּעוֹלָם, (תהלים מה, יב): וְהִשְׁתַּחֲוִי לוֹ, הֱוֵי וַיֹּאמֶר ה’ אֶל אַבְרָם.
“G-d said to Abram, ‘Go forth from your land…'” (Genesis 12:1) Rabbi Yitzchak opened: “Listen, daughter, look, and incline your ear, and forget your people and your father’s house.” (Psalms 45:11) Rabbi Yitzchak said: this may be compared to a man who was traveling from place to place when he saw a castle aglow. He said, “Is it possible that this castle lacks a person to look after it?” The owner of the building looked at him and said to him, ‘I am the master of the castle.'” What happened with Abraham our father was similar. He said, “Is it possible that this universe lacks a person to look after it?,” the Holy Blessed One looked at him and said to him, ‘I am the Master of the Universe.'” “And let the king be aroused by your beauty since he is your master” (Psalms 45:12) And let the king be aroused for your beauty in the universe. “And bow to him” (Psalms 45:12) Hence, G-d said to Abram, [go forth…].Rabbi Yitzchak opened: “Listen, daughter, look, and incline your ear, and forget your people and your father’s house.” (Psalms 45:11) Rabbi Yitzchak said: this may be compared to a man who was traveling from place to place when he saw a castle aglow. He said, “Is it possible that this castle lacks a person to look after it?” The owner of the building looked at him and said to him, “I am the master of the castle.” What happened with Abraham our father was similar. He said, “Is it possible that this universe lacks a person to look after it?” The Holy Blessed One looked at him and said to him, “I am the Master of the Universe.” “And let the king be aroused by your beauty since he is your master…” (Psalms 45:12) And let the king be aroused for your beauty in the universe. “And bow to him” (Psalms 45:12) Hence, G-d said to Abram, [go forth…].