Understanding G-d's purpose in testing us: Insights from Parshat Vayera
Explore the significance of God's tests through the story of Abraham in Parshat Vayera. Rabbi Ben Kurzer delves into the depth of these tests, shedding light on their purpose and impact. Discover interpretations from Rashi, Ibn Ezra, Abarbanel, and Ramban, revealing different perspectives on divine tests and human responses.
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" Why Does G-d Test Us? US Lunch and Learn Parshat Vayera 5thNovember 2020 | 18thMarcheshvan 5781 Rabbi Ben Kurzer
" US Lunch and Learn Parshat Vayera Rabbi Ben Kurzer 5th November 2020 | 18th Marcheshvan 5781 Parshat Vayera Bereishit (Genesis) 22:1, 11-12 Some time afterward, God put Abraham to the test. He said to him, Abraham, and he answered, Here I am. : Then an angel of the LORD called to him from heaven: Abraham! Abraham! And he answered, Here I am. ' And he said, Do not raise your hand against the boy, or do anything to him. For now I know that you fear God, since you have not withheld your son, your favored one, from Me.
" US Lunch and Learn Parshat Vayera Rabbi Ben Kurzer 5th November 2020 | 18th Marcheshvan 5781 Rashi (d. 1105) Bereishit (Genesis) 22:12 FOR NOW I KNOW FOR NOW I KNOW From now I have a reply to give to Satan and to the nations who wonder at the love I bear you: I have an opening of the mouth (i.e. I have an excuse, a reason to give them) now that they see that you are a God-fearing man (Genesis Rabbah 56:7). . ; , :
" US Lunch and Learn Parshat Vayera Rabbi Ben Kurzer 5th November 2020 | 18th Marcheshvan 5781 Ibn Ezra (d. 1092) Bereishit (Genesis) 22:1 Some say we need to read with different spelling: instead of Uplifted instead of Test . And I say, the content of the Parashah (the story) proves that is a Test . '' . '' '' . ''
" US Lunch and Learn Parshat Vayera Rabbi Ben Kurzer 5th November 2020 | 18th Marcheshvan 5781 Abarbanel (d. 1508) " , , ' , " , , " , ... " !
" US Lunch and Learn Parshat Vayera Rabbi Ben Kurzer 5th November 2020 | 18th Marcheshvan 5781 Ramban (d. 1270) Bereishit (Genesis) 22:1 And God tested Avraham: And God tested Avraham: The issue of this test is, in my opinion, shows that a person has the absolute authority to perform an action; one can do what they want, and not do what one doesn't want. It is called a "nissayon" [test] for the individual being tested [e.g., Avraham], but the blessed Tester will command him to bring out the thing from ability to actuality, giving a reward for a good action and not just a reward for a good heart. Know that "Hashem trieth the righteous" (Psalms 11:5): when He knows that a righteous person will act according to His will, but still seeks [that person to act with] their righteousness, He will command him to a test. But He does not test the wicked, since they would anyways not hear. And behold, every test in the Torah is for the good of the one being tested. " " ( " : : " ' " : ' )
" US Lunch and Learn Parshat Vayera Rabbi Ben Kurzer 5th November 2020 | 18th Marcheshvan 5781 Sefer Ha Ikarim (4:13) R Yosef Albo (d. 1444) One may object since God knows whether the person will stand the test or not why the need of this test? The answer is that the reward of him who actually endured pain and trouble for the love of God can not be the same as that of him who has not actually endured. This is what the king had in mind when he said: Let not him that girdeth on his armour boast himself as he that putteth it off. The meaning is, Let not him who has not actually shown bravery, though he is armed and ready to show it, boast himself as much as he who has actually shown it and is now taking off his armor. , . ... ... ? , , , ,
" US Lunch and Learn Parshat Vayera Rabbi Ben Kurzer 5th November 2020 | 18th Marcheshvan 5781 Sefer Ha Ikarim (4:13) R Yosef Albo (d. 1444) For this reason God often brings punishment upon a righteous man to habituate him to combine good intentions with good deeds, so that he may earn greater reward, for practice will strengthen his heart in the love of God. For an act makes a greater impression upon the soul than intention without act, and hence the person earns the reward for deed and intention instead of the reward of intention alone. , , , .
" US Lunch and Learn Parshat Vayera Rabbi Ben Kurzer 5th November 2020 | 18th Marcheshvan 5781 Rambam (d. 1204) Moreh Nevuchim (Guide for the Perplexed), Part 3, Chap. 24 The account of Abraham our father binding his son, includes two great ideas or principles of our faith. First, it shows us the extent and limit of the fear of God. The angel, therefore, says to him, "For now I know," etc. (ibid. ver. 12), that is, from this action, for which you deserve to be truly called a God-fearing man, all people shall learn how far we must go in the fear of God. This idea is confirmed in Scripture: it is distinctly stated that one sole thing, fear of God, is the object of the whole Law with its affirmative and negative precepts, its promises and its historical examples, for it is said, "If thou wilt not observe to do all the words of this Law that are written in this book, that thou mayest fear this glorious and fearful name, the Lord thy God," etc. (Deut. 28:58) - ' ' ' ' ' ' " ... ' ... ' ' - ' ." " " - : ' ' ' ' " ;
" US Lunch and Learn Parshat Vayera Rabbi Ben Kurzer 5th November 2020 | 18th Marcheshvan 5781 Akedat Yitzchak R Yitzchak Arama (d. 1494) It is well known that the meaning of the word yir ah, is twofold. One meaning is the instinctive unreasoning fear of a physically stronger phenomenon, a fear common to both man and beast. Jacob, fearing defeat at the hands of Esau, prays to G-d for help, lest Esau smite both him an his family. (Genesis 32,10-13) Isaac, who is afraid to be murdered on account of his wife, indulges in a white lie. (Genesis 26,7) Another kind of fear is that which recognises superior moral or intellectual qualities in someone whom one confronts. In effect, this fear is reverence. The Mishnah in Avot 4,15, urges that reverence for one's teacher should be on a level similar to that accorded the Almighty Himself. Concerning this "fear,"- which is identical with faith,- Rabbi Chaninah proclaims that whereas all is within the power of Heaven, imbuing someone with this faith is not within the power of Heaven, but is solely up to the believer himself. For this reason, Abraham was given credit for having believed in the promise that he would sire children. "He believed G-d, and He considered it an act of righteousness on Abraham's part." (Genesis 15,6) This faith could not have been supplied by G-d, but had to be an act of willpower on the part of Abraham himself. He was the first philosopher who found his way to this yir ah/emunah, as is recorded of him after the akeydah, the binding of Isaac. (Genesis 22,12) "For now I know that you are G-d fearing." After all, this is the goal of all our striving, as Solomon proclaims at the end of his book Kohelet: "In conclusion, after all is said and done, fear the Lord, observe His commandments because this is the sum total of being a human being "
