Divine Tests

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1. "To Know what was in Your Heart..." (Devarim 8:2): Of Divine Tests and a Knowing Heart

   Rabbi Chanoch Waxman

   What was the purpose of the test of the manna, and the general purpose of testing Am Yisrael throughout their journeys in the desert? God's causing of hardship to Israel should be understood as part of a process of education, as part of a process of building the religious virtue of awe and fear of heaven. It is intended to benefit Israel and help them, both now and in the future in following God's word and fidelity to his commandments.

2. Of Divine Tests and a Knowing Heart (Audio)

   Rabbi Chanoch Waxman | 31 minutes

   Is the manna a practical necessity? Or a miraculous sustenance? If it is a Divine test, what is the purpose of such a test, and of possible affliction? Uncomfortable parallels with Egyptian affliction of the Israelites arise. The paradigm of the "Divine Test"—the Akeida, is also examined. Grappling with these issues results in highlighting the important connection between commandments and communal memory.

3. Implications of the Akeida - Part 4: Prophetic and Religious Challenges of the Akeida

   Rabbi Ezra Bick | 32 minutes

   In this fourth instalment of the Akeida series, we discuss the nature of prophecy, the limits of Ahavat Hashem (the commandment to love God), and the goals of the Torah. We examine the Rambam’s point of view as we wonder about the challenge inherent in the Akeida. Is this episode a challenge for Avraham, for God (as it were), or for the rest of the world? 

4. Implications of the Akeida: Part 5 - Potential, Intent, Action

   Rabbi Ezra Bick | 32 minutes

   In the fifth instalment of the series, we focus on another philosophical perspective-- that of Hasdai Crescas. Why does evil take place? And is there value in concrete actions in developing one’s personality? Does personality determine one’s actions? Does being brave mean that one will successfully meet challenges, or cam one become brave through the process of confronting challenges?

5. The Shmita Year and its Connection to Shavuot and Har Sinai

   Rabbi Menachem Leibtag

   תאריך פרסום: תשע"ד | |

   What is the first real Shabbat of the Jewish people? And how does it connect to the Omer, to the brit at Har Sinai, to Shavuot, and to the Shemitta cycle? We begin by examining the meaning of “omer” by looking at the texts in which the word appears. After placing the test of the “manna” into the timeframe of Bnei Yisrael’s journey from Egypt to Har Sinai, what emerges is a crucial tool for the nation’s development and relationship with God, which is later symbolized and commemorated in rituals which are now ever more meaningful-- especially now that we understand more about the agriculture of the Land of Israel.

6. He Who Answered Avraham – He Who Answered Yitzhak

   HaTanakh.com Staff

7. He Who Answered Shmuel

   HaTanakh.com Staff

8. Ramban's Criticism of Avraham: Did Avraham Sin in Descending to Egypt?

   Rabbi David Silverberg

9. What is the Challenge of Lekh Lekha?

   Rabbi David Silverberg

10. Hayyei Sarah - Another Test?

    Rabbi Jonathan Snowbell | 16 minutes

    Last week, Parashat Vayera we talked about the first and last test- of Avraham. Some view this parasha as a continuing test – purchasing land for his wife’s burial.  We also see the transition to Yitzhak, who continues and completes the mourning process for Sarah, as well. Nevertheless, Avraham is an active player in Chayei Sarah. This Parasha exemplifies the idea that sometimes, the challenge or test is to follow God’s path even without clear instructions.

11. Vaera: Approaching Bnei Yisrael

    Rabbi Jonathan Snowbell | 18 minutes

    The bush is engulfed in flames, but not burnt. This marvel appears to be a test of sorts - it is only after Moshe stops and sees this vision that God begins to speak to him. Can Moshe see an "impossible" vision? Optimism and the ability to visualize the seemingly impossible may prove crucial to Moshe's mission and how he relates to the developing events, and to Bnei Yisrael. 

     

12. Ramban

    Part 2

    Dr. Avigail Rock

    This lesson is dedicated to a number of philosophical topics that recur throughout the Ramban’s commentary on the Torah.

    Maaseh Avot Siman Lebanim – The events that transpire with the forefathers is an omen for the children.

    This historical view of the Ramban is of great significance, not just in the field of exegesis, but also because it has such a clear polemical anti-Christian aim. Indeed there is an allusion to the future in the stories of the forefathers, but the allusion is for Israel’s future — what is decreed upon their seed — but not for others, who are not of their seed.

    The Superiority of the Land of Israel

    The superiority of the Land of Israel predates Avraham and to the People of Israel. The overturning of Sodom was due to the superiority of the Land of Israel. As opposed to the other lands of the worlds that are managed by angelic representatives of God, the Land of Israel is managed by God directly.

    The main significance of the fulfillment of commandments is in the Land of Israel.

    Nissayon – Test

    The test is designed to serve not the Tester, God, but rather the one who is being tested. The nissayon in the Torah is an opportunity which is provided for the righteous to apply in practice their dedication to God and to earn a reward for this. In this way, they will receive a reward not only for their potential dedication, but for their actual dedication as is described with regard to Akeidat Yitzhak and the mann.

13. Implications of the Akeida Part 6: The Sefat Emet on Yir'a vs. Ahava

    Rabbi Ezra Bick | 31 minutes

    We will begin by reflecting, evaluating, and developing an idea found in the commentary of the Sefat Emet to the story of the Akeida. Why does the Torah mention that Avraham saw the place from afar?  The Sefat Emet's answer is that the distance is not geographical, but rather refers to the gap  between Avrham’s own inner commitment, understanding, and attachment and the thing he was about to do. There is a tension between loving God and fearing God. Avraham, the prime example of one who worships God out of love, is ultimately praised at the end of this episode because it is now clear that he fears God, too. 

    A thought-provoking explanation of the view that God never wanted Avraham to offer Yitzhak as a sacrifice. is that Avraham was nevertheless meant to think that God was asking him to do it.

    Knowing that the strand of ahava (love) and yira (fear) are sometimes contradictory on a psychological level will help us commit ourselves to both – to do what we know is right - as we are "made in the Divine Image," but also to subject ourselves to the will of the Master of the Universe.