The Maor v'Shamesh says that this is alluded to in the pasuk (Shemos 19:3) אל עלה ומשה יעקב לבית תאמר כה לאמר ההר מן 'ה אליו ויקרא האלקים ישראל לבני ותגיד. The word לאמר in the pasuk written above is extra. Generally, לאמר means that what Hashem told Moshe, he should repeat it to Bnei Yisrael, but in the pasuk stated above, the pasuk states clearly תאמר כה יעקב לבית, that Moshe should tell this lesson to Bnei Yisrael, so there is no reason to tell Moshe לאמר, to repeat the lesson because it states explicitly that he should repeat the lesson. The Maor v'Shamesh explains that לאמר means that Moshe should tell the nation that they should do the process that he did. Just as Moshe prepared himself and sought to come close to Hashem, so should the Jewish nation. And when they do so, they will receive immense shefa from Above.
The Gemara (Kesubos 103:) states, "In the merit of Reb Chiya, the Torah wasn't forgotten from Yisrael." The Gemara tells that Reb Chiya would capture deer, feed the flesh to talmidei chachamim, and on the deer's parchment, he wrote the Chumash and the mishnayos. And then he would take the parchment and teach Torah to Yidden. The Gemara elaborates on how he captured the deer. He first planted flax, created nets, then prepared the parchment and wrote with great toil all of the divrei Torah. Why was all of this toil necessary? It is written in ז"רע חידושי in the name of the Vilna Gaon zt'l that kabbalah teaches the importance of preparing for the mitzvos. The preparations are what bring about success in one's teaching to his students. If you want to teach Torah, and you want there to be success in your efforts, the preparations are an essential part of the process.
The Vilna Gaon adds that just as preparation leads to success in avodas Hashem, so does preparing for evil help in negative ways. He explains that this is why it states about the Dor Haflagah (Bereishis 11:4) עיר לנו נבנה הבה, the word הבה means to prepare. They understood that to succeed with their evil plots, they must prepare themselves. Hashem replied (Bereishis 11:7) נרדה הבה, that we will prepare to do good and that will annul their ability to do bad.
Chazal (Bereishis Rabba 56:3) "Why is the knife [that Avraham Avinu brought to the akeidah] called מאכלת? Because the Jewish nation eats the reward [of the akeidah]." The Vilna Gaon asks, behold Chazal (Kidushin 39:) tell us שכר ליכא עלמא בהאי מצוה, that we don't receive reward in this world for keeping the mitzvos. So, how do we get the reward for the akeidah in this world? The answer is that the reward isn't for the actual akeidah but instead for the preparation and toil that Avraham performed to prepare himself for the akeidah. This includes Avraham's travels until he found Har HaMoriah, the place of the akeidah. The Torah tells us about Avraham's zrizus and his preparations for the akeidah because that earns us reward even in this world. This is the meaning of the pasuk (Yeshayahu 6:2) לפניו ונחיה יקמנו השלישי ביום מיומיים יחיינו, The Vilna Gaon explains, מיומיים יחיינו, our reward comes from the first two days of the akeidah, the time that Avraham prepared and traveled to the akeidah. However, וביום השלישי, the third day, the day of the akeidah itself, לפניו ונחיה יקימנו, the reward for that part will be לפניו, before Hashem in Gan Eden. This is because, for the mitzvah itself, there is no reward in this world.
