Divine Tests

A central theme throughout the life of Avraham is that of nisayon — tests or trials. Indeed, the Mishnah in Pirkei Avos^[1] tells us that Avraham was subjected to ten trials and passed them all. The word nisayon has since become part of the Torah lexicon, whereby if we see someone going through a trying time or challenging situation we say they are undergoing a nisayon.

What is the nature of these tests?

What is their value?

What is their goal?

Flax, Jugs and Cows

Regarding the idea of Hashem testing someone, we find the following in the Midrash:^[2]

Said R’ Yose ben Chanina, when a flax merchant knows that his flax is good quality, the more he beats it, the better it becomes. But when he knows that his flaw is of poor quality, it will crumble if he hits it even once. Similarly, the Holy One, Blessed is He, does not test the wicked, only the righteous, as it says,^[3] “Hashem tests the tzaddik.”

Said R’ Yonasan, a craftsman does not test weak jugs, for he would not be able to hit them even once without breaking them. Which ones does he check? The strong ones, for even if he would hit them numerous times they would not break. Similarly, the Holy One, Blessed is He, does not test the wicked, only the righteous, as it says, “Hashem tests the tzaddik.”

Said R’ Elazar, this may be compared to someone who has two cows, one strong and one weak. Upon which one will he place the yoke? Will he not place it on the strong one? Similarly, the Holy One, Blessed it He, tests the righteous, as it says, “Hashem tests the tzaddik.”

This Midrash requires some reflection:

There are a lot of meshalim (illustrations) here! What is each sage adding by providing a further example to illustrate the idea, when a single example alone would suffice?

While we are asking why we need so many illustrations, we may well ask why we need any at all! The Midrash is essentially expounding on the verse which states clearly that Hashem tests the tzaddik. The notion that Hashem only tests one who is capable of passing the test is entirely understandable by itself; why does it need to be explained through a mashal?

Let us try and open up these examples and see what this piece of Aggadah is teaching us.

The Purpose of Divine Tests

There is major discussion among the early commentators regarding the nature and purpose of Hashem testing someone. The problem begins with the fact that it is inconceivable that Hashem would conduct a test for the reason that one would normally do so, i.e., to find out the answer. Hashem knows full well what the person is capable of, and does not need to “find out.” A number of approaches are presented to this question:

A: The Ramban^[4] explains that the purpose of a test is to allow the person to express in reality what they are capable of potentially. Hashem rewards people for good deeds that they do, not for good deeds that they are capable of doing. Therefore, when Hashem knows that someone would act righteously in a challenging situation, He will bring that situation about in order to actualize the good deeds that the person is capable of.

B: The Rambam^[5] explains the idea of Hashem putting someone through a nisayon is in order for others to see what the tzaddik is capable of and be inspired to emulate his ways. In this respect, the word נסיון (trial) relates to the word נס, a banner, as the person’s conduct is held up as a banner for others to be inspired by.

C: A third explanation is that Hashem subjects the tzaddik to unusually trying conditions in order to provide added merit for his generation. This is part of a broader concept whereby the difficulties and tribulations of the righteous can act as an atonement for those around them.^[6]

Each of these explanations actually constitutes an entire discussion in itself. Taken together, they represent three general approaches to understanding the idea of a Divine test. It is possible, of course, that there may be more than one element present in any given test; indeed, sometimes all three elements may be present.

Back to the Midrash

Having surveyed the explanations of the commentators regarding the nature of nisayon, the Alshich^[7] invites us to return to the three illustrations in the Midrash, and see how each one reflects a different aspect of the discussion.

The first illustration was of the flax merchant who hits the good quality flax, but not the poor quality flax.Why does he hit the good quality flax? In order to improve its quality; to make it stronger and more pliable. This corresponds to the explanation of the Ramban that a nisayon is for the benefit of the one being tested; to bring him to a higher level through actualizing his potential.

The second illustration came from the craftsman who hits only the strong jugs, but not the weak ones. Yet, if he already knows which jugs are the strong ones, why would a craftsman hit them at all?

The answer is: to show a customer how strong they are. This mashal corresponds to the explanation of the Rambam that the idea of a nisayon is in order to let other people know what the tzaddik is capable of.

The third mashal came from the two cows, one strong and one weak, with the farmer placing the yoke on the stronger cow. A yoke allows the cow to plow the ground, preparing it to have seeds planted in it which will then grow into produce that will be of benefit to the world. This corresponds to the third approach to nisayon, where the yoke of the trying circumstance is place upon the tzaddik in order to bestow life to the world around him.

It is most fascinating to see how the three meshalim of the Midrash, which seemed rather straightforward and perhaps even simplistic and unnecessary, are actually the forerunners of the philosophical discussions which will take place among the later commentators.

Divine tests come in many shapes and sizes. We do not seek them out and we generally do not choose what they should be. What we can choose is how we respond to them. Rising to the challenge of each nisayon takes us a step further in actualizing the strengths and accessing the greatness that that lie within us, and in becoming the people we can be.

^[1] 5:3.

^[2] Bereishis Rabbah 22:3.

^[3] Tehillim 11:5.

^[4] Bereishis 22:1. See also Maharal, Gevuros Hashem, chap 22.

^[5] Moreh Nevuchim 3:24.

^[6] See for example Yeshayah 53:5, and Moed Katan 28a.

^[7] Bereishis 22:1 See also commentary of Seforno there, Sefer HaIkarim, maamar 4, chap. 13, and Akeidas Yitzchak, chap. 21.