Everyone hates a test. We're afraid we'll be found inadequate. Whether it's of the spelling or life experience variety, we'd all rather roll over and go back to sleep. But a major rabbinical theme of the Torah readings surrounding the life of Avraham Avinu is his ability to withstand the ten tests or trials Hashem challenges him with. It's only in this week's parsha V'eyra that the term 'nes' or test actually appears. This is in connection with the akeida or binding of Yitzchak; the greatest of the tests. The Rambam in his explanation of the Mishne enumerates the ten trials:
1) the exile of lech licha,
2) the famine in Canaan, especially after Hashem has promised blessing and prosperity,
3) the injustice he faced in Egypt concerning Sarah,
4) the war between the four kings and the five kings,
5) the marriage to Hagar after his despair at having children with Sarah,
6) the command to circumcise himself at his advanced age,
7) the injustice suffered at the hands of Avimelech of Grar when he also took Sarah,
8) the sending away of Hagar after having impregnated her,
9) The sending away of his son Ishmael,
10) the binding and attempted sacrifice of Yitzchak.

Maimonides is careful to only count incidents specified in the text. Therefore, the famous midrashic encounter with Nimrod and the failed execution in Ur Chasdim is omitted.

Only the last event is actually called a 'nes' or test. The midrash says because this one equaled all the others in difficulty. But on a literal level what does the word 'nes' imply? The commentaries are at a disadvantage to explain the term, because normally we administer a test to discover the ability of the one tested. Well, this can't be true in our case, because Hashem knows the outcome before hand. So, we will explore a few different approaches to define the word.

There's one opinion that it is the same word used for miracle. This word derives from the word for a ship's mast flag. The implication is that the purpose of the test is to hold the tested individual up as an example for all to see. The success of Avraham to withstand the tests is an inspiration for us and a proof to the world of Avraham's spiritual greatness.

Another popular way of dealing with the problem is to say that there is no comparison between a potential outcome and a reality. The fact that Hashem knew that Avraham could do it is besides the point in terms of who Avraham can become. There are two ways to go with this approach. The first is sort of mystical. Namely, one can only be rewarded for accomplishment not potential. For Avraham to garner the deserved divine credit, he had to actually go through with the actions. But, of course, only up to and not including the slaughter. In more mystical circles the sacrifice is deemed to have actually occurred on the heavenly mirrored altar. We and all Avraham's progeny are the beneficiaries of this deed. We continually hearken back to that act because of the merit accrued.

The second way to go with this idea is more prosaic. Testing is a method for strengthening things. We harden and refine products through a process of pushing a material's ability to withstand the heat or pressure. Along these lines we have a midrash which provides three metaphors: 1) concerning an earthenware pot a potential purchaser raps on merchandise he considers good and sound, 2) with flax we smash quality fiber to make it more resilient, 3) a good donkey we keep piling on the burdens, maybe he can take just one more item. The Neztiv (R. Naftali Zvi Yehuda Berlin, the Rosh Yeshiva of Volozhin) explains that the midrash presents three types of tests. Sometimes we hit a pot not to show its worth but to demonstrate its strength. And sometimes we smack flax to improve the quality. While other times we pile on the load because we want to share the world's burdens. Hashem did all three with Avraham. He demonstrated his power, He improved Avraham's performance, and He shared with him the spiritual responsibility for the world. Avraham emerged a tested, experienced, reliable commodity, a 'ba'al nisayon'. Over Sukot I was sitting in my sukah with my daughter and son-in-law, and I was discussing with them the Pri Zadik which is the heart of last week's d'var Torah. Reb Zadok said that Avraham was the proper founder of the chosen people, because of his insight that divine worship requires sacrifice and, perhaps, martyrdom. My daughter loved the idea (ah, daughters!), but my son-in-law, Micha-el, said Avraham was the one with the soul to become Avraham. It wasn't anything he did or thought; it was who he was. My initial reaction was not that favorable. Sons-in law get tougher scrutiny than daughters. But the more I thought about the idea the more I came to think that it is a companion concept to last week's piece.

Following the abortive sacrifice of Yitzchak, an angel appears, and after getting Avraham's attention (He seems to yell at him, "Avraham, Avraham!" Usually repetition of a name denotes affection, but here, somehow, I picture a need to penetrate Avraham's concentration, 'kavana'.), he says, "Now, I know that you are God fearing." What a thing to say to Avraham! Avraham's whole recorded life is listening to order after order from Hashem. What was demonstrated here, that made this observation relevant? Like always there are a couple of approaches possible. Perhaps until now Avraham had demonstrated love of God not Fear of God. Or, maybe, previously Avraham had the temerity to question Hashem, as in the debate over the fate of Sodom, while here he went without question. How about Avraham's enthusiasm for the task, demonstrated by his arising early and saddling his own donkey? All legitimate attempts.

But I think Mich-el's answer works best. Only at this point does the finished product Avraham emerge from the crucible. Avraham was the chosen one because of some inner quality that only Hashem observed. But now he emerges from his chrysalis. We are told that Hashem only tests the righteous; He only tests those able to withstand the test. And the purpose of the test is to make the tested all he can be (sort of like the army). I believe that Avraham did deserve to be chosen because of concrete accomplishments (as I said in the sukah), but the Avraham who is the foundation stone for the world was an inner potential which had not yet sprung full blown into the world.

We, the children, can learn so much from our alter zeyde, Avraham. But what greater lesson than to face life's trials and tribulations with equanimity? We must view every challenge not as a danger but as an opportunity. I thank Micha-el for this insight, and hope we'll watch each other emerge in the experiences to come.

Comments, ideas, questions? Send Rabbi Walk a note at:rwalk@yhol.org.il

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