Why Does God Test Those He Loves?

Imagine dedicating your entire life to a single mission. For decades, you've sacrificed everything - your homeland, your family's legacy, your reputation - all in pursuit of spreading a revolutionary truth to the world. After years of struggle and waiting, you finally have a son who will carry on your life's work, the child God Himself promised would become a great nation. Then one day, God asks you to give it all up. To take that son, that promise, that entire life's mission, and offer it as a sacrifice.

This is the test of the Binding of Isaac, perhaps the most famous trial in human history. On this otherworldly event, the Midrash asks, "Why does God put righteous people through tests?"

At first, we might be tempted to answer, "Because He wants to see if they can pass the test!" That might be true of a medical school exam, but God is all-knowing; He already knows the end result before He administers the test. So what are tests for?

The Midrash¹ offers three cryptic metaphors:

• A flax worker beating his finest flax
• A potter testing his strongest vessels
• A farmer choosing his best ox for the heaviest yoke

At first glance, these images might seem puzzling. But within them lies a profound understanding of how tests transform us. Let's decode these metaphors one by one:

• When a flax worker beats his flax, he's not testing it - he's transforming it. The more he works it, the more beautiful it becomes.
• When a potter strikes his finest pots in the marketplace, he's not checking their quality - he's demonstrating their strength.
• When a farmer selects his strongest ox for the heaviest load, he's not testing its capabilities - he's utilizing its full potential.

The Maharal of Prague, one of the most influential Jewish thinkers of the 16th century, renowned for his mystical and philosophical works, teaches that every aspect of human existence can be understood through three fundamental relationships: our relationship with ourselves, our relationship with others, and our relationship with God.² These three dimensions form the foundation of all spiritual growth and purpose.

Remarkably, these three metaphors from the Midrash map perfectly onto these relationships:

1. Man to himself (The Flax): Ever participate in a race or sporting event where the competition forces you to reach deep down within yourself to access a new level of power? Like beaten flax transformed into fine linen, tests push us to actualize our hidden potential.³
2. Man to fellow man (The Pottery): Just as a potter's demonstration inspires confidence in his wares, our trials can inspire others. When someone emerges stronger from adversity, he or she lights a path for others to follow.⁴
3. Man to God (The Ox): God created an unfinished world, inviting us to become partners in its completion. Like a farmer's strongest ox helping to plow the fields, our tests give us the opportunity to participate in perfecting creation.⁵

The story of Abraham and Isaac embodies all three dimensions. Through this supreme test, Abraham reached unprecedented spiritual heights within himself, set an eternal example of faith that continues to inspire the world, and established the Jewish people's role as partners in God's mission for the world.

This understanding transforms how we view life's challenges. Instead of seeing tests as mere evaluations, we can recognize them as opportunities for growth, inspiration, and partnership in the divine plan.

Practical Application:

Consider a significant test in your life right now. Ask yourself:

• How might this challenge help me grow stronger? (The Flax)
• Could my response inspire others facing similar trials? (The Pottery)
• How might overcoming this trial contribute to making the world better? (The Ox)

When we reframe our tests through these lenses, we can face them not with dread, but with purpose and even enthusiasm. After all, tests aren't meant to break us - they're meant to bring out the best of ourselves, our fellows, and our world.

Shabbat Shalom!
Avraham

Inspiration for this essay comes from my Rosh Yeshiva and primary mentor, Rabbi Beryl Gershenfeld

1. Bereishit Rabbah 55:2
   ה' צַדִּיק יִבְחָן וְרָשָׁע וְאֹהֵב חָמָס שָׂנְאָה נַפְשׁוֹ (תהלים יא, ה), אָמַר רַבִּי יוֹנָתָן הַפִּשְׁתָּנִי הַזֶּה כְּשֶׁפִּשְׁתָּנוֹ לוֹקֶה אֵינוֹ מַקִּישׁ עָלָיו בְּיוֹתֵר מִפְּנֵי שֶׁהִיא פּוֹקַעַת, וּכְשֶׁפִּשְׁתָּנוֹ יָפֶה הוּא מַקִּישׁ עָלָיו בְּיוֹתֵר, לָמָּה שֶׁהִיא מִשְׁתַּבַּחַת וְהוֹלֶכֶת. כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ מְנַסֶּה אֶת הָרְשָׁעִים, לָמָּה שֶׁאֵין יְכוֹלִין לַעֲמֹד, דִּכְתִיב (ישעיה נז, כ): וְהָרְשָׁעִים כַּיָּם נִגְרָשׁ, וְאֶת מִי מְנַסֶּה אֶת הַצַּדִּיקִים, שֶׁנֶּאֱמַר: ה' צַדִּיק יִבְחָן, (בראשית לט, ז): וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וַתִּשָֹּׂא אֵשֶׁת אֲדֹנָיו וגו'. וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה, אָמַר רַבִּי יוֹנָתָן הַיּוֹצֵר הַזֶּה כְּשֶׁהוּא בּוֹדֵק אֶת הַכִּבְשָׁן שֶׁלּוֹ אֵינוֹ בּוֹדֵק אֶת הַכֵּלִים הַמְרֹעָעִים, לָמָּה שֶׁאֵינוֹ מַסְפִּיק לְהָקִישׁ עָלָיו אַחַת עַד שֶׁהוּא שׁוֹבְרוֹ, וּמַה הוּא בּוֹדֵק בְּקַנְקַנִים בְּרוּרִים, שֶׁאֲפִלּוּ הוּא מַקִּישׁ עָלָיו כַּמָּה פְּעָמִים אֵינוֹ שׁוֹבְרוֹ, כָּךְ אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְנַסֶּה אֶת הָרְשָׁעִים אֶלָּא אֶת הַצַּדִּיקִים, שֶׁנֶּאֱמַר: ה' צַדִּיק יִבְחָן. אָמַר רַבִּי אֶלְעָזָר לְבַעַל הַבַּיִת שֶׁהָיָה לוֹ שְׁתֵּי פָּרוֹת אַחַת כֹּחָהּ יָפֶה וְאַחַת כֹּחָהּ רָע, עַל מִי הוּא נוֹתֵן אֶת הָעֹל לֹא עַל אוֹתָהּ שֶׁכֹּחָהּ  יָפֶה, כָּךְ אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְנַסֶּה אֶלָּא הַצַּדִּיקִים, שֶׁנֶּאֱמַר: ה' צַדִּיק יִבְחָןAd-nai tries the righteous; and His soul hates the evil ones and those who love violence (Ps. 11: 5). Rabbi Yonatan said: When a flax worker knows that his flax is of good quality, the more he beats it the more it improves and the more it glistens; but if it is of inferior quality, he cannot give it one knock without it splitting. Similarly, Ad-nai does not test the wicked - why? Because they cannot withstand it, as it is written "And the evil ones He expels like the sea" (Isaiah 57:20) and who does God test? The righteous, as it says "Ad-nai tries the righteous." "And it was, after these things, his master’s wife cast [tisah] [her eyes upon Yosef and said, “Lie with me."(Gen. 39:7)" "And it was, after these things" - Rabbi Yonatan said: A potter does not test defective vessels, because he cannot give them a single blow without breaking them. What then does he test? Only strong vessels, for he will not break them even with many blows. Similarly, the Holy One of Blessing does not test the wicked but the righteous, as it says, ‘Ad-nai tries the righteous.’ Rabbi Eleazar said: When a man possesses two cows, one strong and the other weak, on which one does he put the yoke? Surely on the strong one. Similarly, God tests only the righteous, as it says, ‘Ad-nai tries the righteous.’
2. Maharal, Derech Chaim to Avot 1:2 – “We seek achievement in three spheres of spiritual endeavor: the personal, the religious, and the interpersonal. Man’s capacity for goodness can be divided into three parts: His own intrinsic goodness; his goodness in his relationship with God; and his goodness in his relationships with his fellow human beings…”
3. The Ramban, the great medieval Spanish commentator, emphasizes the first approach, writing that "The purpose of a test is for the one being tested. God commanded this act in order to actualize Avraham's potential, that he should receive reward for his good acts and not just his good intention." The Radal (Mishnayos Sanhedrin 10:1) similarly quotes Pirkei De-Rabbi Eliezer (31) stating that the test was for Avraham to "know his heart."
4. The Rambam takes the second approach: "Know that the aim and meaning of all the trials mentioned in the Torah is to let people know what they ought to do or what they must believe... The purpose not being the accomplishment of that particular act, but the latter's being a model to be imitated and followed." (Guide to the Perplexed, III:24)
5. Rashi takes the third approach: (Rashi on Bereishis 22:12)
   כי עתה ידעתי 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).