The idea of being tested, especially by a higher power, is a central theme in Jewish tradition. And one of the most profound examples of this is the story of Abraham.
Bereshit Rabbah, a classical rabbinic commentary on the Book of Genesis, delves into this very idea. It asks, “the Lord tests the righteous” – and immediately clarifies that this is referring specifically to Abraham. It's as if to say: even the most righteous among us will face trials.
But here's where it gets interesting. The Rabbis of the Midrash, those incredible interpreters of the text, don't just accept this idea passively. They wrestle with it. They question it. They ask: Is it fair?
Rabbi Avun begins with a powerful analogy, drawing on Ecclesiastes 8:4, "Since governance is by the king’s word, and who can say to him: What are you doing?". Rabbi Avin expands on this, comparing God to a master who commands his disciple, "You shall not distort judgment...you shall not show preference...you shall not take a bribe...do not lend with usury" (Deuteronomy 16:19) – and yet, the master himself does all these things!
Imagine the disciple's confusion! "My master," he cries, "you tell me not to lend with usury, yet you do it yourself! Is it permitted for you and prohibited for me?"
The master responds, explaining that the rules apply differently. “Do not lend with usury to an Israelite, but you may lend with usury to an idolater, as it is written: “To a stranger you may lend with interest but to your brother do not lend with interest”’ (Deuteronomy 23:21). In each case, there was a logical explanation for his deeds.
This leads to a bigger question. According to the Midrash, Israel says before the Holy One, blessed be He: ‘Master of the universe, You wrote in Your Torah: “You shall not take revenge and you shall not bear a grudge” (Leviticus 19:18), yet You take revenge and You bear a grudge, as it is stated: “The Lord is vengeful and full of wrath; the Lord is vengeful to His foes, and bears a grudge against His enemies”’ (Nahum 1:2).
It’s a bold challenge! How can God command us to act one way, and then seemingly act differently Himself?
The Holy One, blessed be He, responds: ‘I wrote in the Torah: “You shall not take revenge and you shall not bear a grudge against the members of your people” (Leviticus 19:18), but I take revenge and I bear a grudge against idolaters: “Take the vengeance of the children of Israel [upon the Midyanites]” (Numbers 31:2).
And then comes the punchline: "You shall not test the Lord your God” (Deuteronomy 6:16) – yet “God tested Abraham.”
So, what’s going on here? The Rabbis aren't trying to diminish God, or find fault. Instead, they're grappling with the complexities of divine justice and human understanding. They're acknowledging that sometimes, things aren't always as they seem. The rules that apply to us mortals might not apply to the divine, and vice versa.
Maybe, just maybe, these "tests" aren't about seeing if we'll fail. Maybe they're about giving us the opportunity to rise to the occasion, to grow, and to reveal the strength and faith we didn't even know we possessed. As Ginzberg retells it in Legends of the Jews, Abraham's trials were not arbitrary, but rather opportunities for him to demonstrate his unwavering devotion.
And that, perhaps, is the most comforting thought of all.