This Shabbat marks the second of the שׁ ִ בְ עָה דְּ נֶחָ מָ תָ א – the seven Haftarot of consolation read after Tisha B'Av – and we’ll read the following words from the Navi Yeshaya (49:14):
וֹן עֲזָבַנִי הּ וַתּ ֹאמֶר צִי' וַ ה' שׁ ְ כ ֵ ח ָ נ ִ י ׃
But Zion said, The Lord has forsaken me, and my Lord has forgotten me.
Bnei Yisrael were convinced that Hakadosh Baruch Hu had forgotten and abandoned them, to which He answered:
הֲתִשְׁכַּח אִשָּׁה עוּלָהּ מֵרַחֵם בֶּן־בִּטְנָהּ גַּם־אֵלֶּה תִשְׁכַּחְנָה וְאָנֹכִי לֹא א ֶ שׁ ְ כ ּ ָ ח ֵ ך נֶגְדִּ י תָּמִיד׃ חוֹמֹתַיִך הֵן עַל־כַּפַּיִם חַקֹּתִיך
Can a woman forget her baby, or disown the child of her womb? Though she might forget, I never could forget you. See, I have engraved you on the palms of My hands, your walls are ever before Me.
There is no possible way in which Bnei Yisrael can be forgotten by Hakadosh Baruch Hu, just as a child in its mother’s arms would never be overlooked. These are the opening words of the Haftarah, and its closing verses offer us a tremendous lesson to carry forward:
שִׁמְעוּ אֵלַי רֹדְ פֵי צֶדֶק מְבַקְשׁ ֵי ה’ ַבְתֶּם וְאֶל־מַקֶּבֶת בּוֹר הַבִּיטוּ אֶל־צוּר חֻצ נֻ קּ ַ רְ תּ ֶ ם׃ הַבִּ יטוּ אֶ ל־אַ בְ רָ הָם אֲבִ יכֶם וְאֶ ל־שָׂ רָ ה תְּחוֹלֶלְכֶם כִּי־אֶחָד קְרָאתִיו וַ אֲ בָ רְ כֵ הו ּ וְ אַ רְ בֵּ הו ּ׃ כִּ י־נִחַ ם ה’ ָשֶׂם מִדְ בָּרָהּ כְּעֵדֶן וֹן נִחַם כׇּל־חׇרְבֹתֶיהָ וַי צִי וְ עַ רְ בָ תָ הּ כְּ גַ ן־ה’ שָׂשׂוֹן וְשִׂמְחָה יִמָּצֵא בָהּ תּוֹדָה וְקוֹל זִמְרָה׃
Listen to Me, you who pursue justice, you who seek the Lord: Look to the rock you were hewn from, to the quarry you were dug from. Look back to Avraham your father, and to Sarah who brought you forth. For he was only one when I called him, but I blessed him and made him many. Truly the Lord has comforted Zion, comforted all her ruins; He has made her wilderness like Eden, her desert like the Garden of the Lord. Gladness and joy shall abide there, thanksgiving and the sound of music.
I would like to briefly focus on the significance of turning to Avraham Avinu, and on the connection of this instruction to the opening words of the Haftarah – namely, Bnei Yisrael suggesting Hakadosh Baruch Hu has forsaken them. Let’s begin with the facts. When Hakadosh Baruch Hu instructed Avraham לְך לֶך – to pick up and leave towards Canaan, Rashi says, based on the Gemara (Rosh Hashanah 16b), He told Avraham that in his new land he’ll be made into a great nation whereas in Charan he would not merit the privilege of having children. And the same with regards to his wealth and renown – they would be increased in his new homeland. These three promises are reflected in the promise given to Avraham: וְאֶעֶשְׂך לְגוֹי גָּדוֹל וַאֲבָרֶכְך וַאֲגַדְּלָה שְׁמֶך וֶהְיֵה בְּרָכָה. Things didn’t go exactly as promised, however. One year later, two years later, and ten years later, Avraham found himself still without a child. When he arrived in Canaan his money was taken because there was a famine in the land, and he was required to buy food. The famine intensified to the point he had to move to Egypt, where his wife was abducted by the house of Pharoah, essentially killing all chances of her delivering him a child. It would be understandable for Avraham to despair and react in a way that we’d read: וַיֹאמֶר עֲזָבַנִי ה' וָהּ' שְׁכֵחָנִי. While such a response would be reasonable, maybe even warranted, he asked no questions and doubted not for a moment. He accepted that the promises would come to fruition in the manner Hakadosh Baruch Hu chose. He didn’t go to sleep that night expecting to wake up and see immediate results. His son would only come after Yishmael was born, twenty-five years after the promise was tendered. The Navi is telling us, look to Avraham and Sarah, who received their promises in due time, because similarly, we will see the promise of redemption fulfilled in due time. We should not think for a moment that Hakadosh Baruch Hu has forgotten and forsaken us. Rather, we will eventually see that everything plays out the way we were told, albeit with steps along the way that are challenging to understand and appreciate – Hakadosh Baruch Hu has His own calculations and formulations.
We can now connect Avraham Avinu to two elements within our Parsha. Rabbi Tzadok HaKohen of Lublin says – based on a learning in the Gemara (Bava Kama 55a), the essence of a word is revealed by the first time it appears in the Torah. Our Parsha opens with the words וְהָיָה עֵקֶב תִּשְׁמְעוּן. The first time the word עֵקֶב appears in the Torah – in that exact formation, as opposed to עָקֵב, which appears both in the snake’s curse and the birth of Yaakov and Eisav – is in Parshat Toldot (Bereshit 26:5): עֵקֶב אֲשֶׁר־שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֺתַי חֻקּוֹתַי וְתוֹרֹתָי׃. All this is because Avraham obeyed My voice, and kept My charge, My commandments, My statutes, and My teachings.
Connecting the two instances, the Ba’al HaTurim comments on the opening pasuk of our Parsha, saying it connects us back to the initial promises made to Avraham, and Hakadosh Baruch Hu will uphold His commitments to Avraham by virtue of us keeping the commandments in the future. As we see, Avraham is deeply connected to both our Parsha and Haftarah. There is one more related item to explore which will then lead us to the heart of our shiur.
The first time the term נִסָּיוֹן (test) appears in the Torah is, once again, with regards to Avraham (Bereshit 22:1): וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱ-לֹהִים נִסָּה אֶת־אַבְרָהָם וַיֹאמֶר אֵלָיו אַבְרָהָם וַיֹאמֶר הִנֵּנִי׃. And it came to pass after these things, that G-d did test Avraham, and said to him, Avraham: and he said, Here I am!
There are two instances of נִסָּיוֹן in our Parsha (Devarim 8:2, 8:16):
Rabbi Yehoshua says: If one sees the letter tet in his dream, it is a good sign, because the word טוֹב (good) is written in the Torah and it is the first time the letter tet appears. Since the Torah initially introduces the letter tet in a context of good, it is a good omen.
וְזָכַרְתָּ אֶת־כׇּל־הַדֶּרֶך אֲשֶׁר הוֹלִיכְך ה’ אֱלֹהֶיךָ זֶה אַרְבָּעִים שָׁנָה בַּמִּדְבָּר לְמַעַן עַנֹּתְךָ לְנַסֹּתְךָ לָדַעַת אֶת־אֲשֶׁר בִּלְבָבְךָ הֲתִשְׁמֹר מִצְוֺתָו אִם־לֹא׃
You are to recall the entire way on which Hashem, your G-d, led you these forty years in the wilderness; in order to oppress you, to test you, to know what is in your heart—will you guard His commandments or not?
הַמַּאֲכִלְךָ מָן בַּמִּדְבָּר אֲשֶׁר לֹא־יָדְעוּן אֲבֹתֶיךָ לְמַעַן עַנֹּתְךָ וּלְמַעַן נַסֹּתֶךָ לְהֵיטִבְךָ בְּאַחֲרִיתֶךָ׃
Who fed you manna in the wilderness that your forefathers had not known, in order to oppress you and in order to test you, to ultimately benefit you.
In the sefer Chovot Halevavot (Avodat Ha’Elokim 9), Rabbeinu Bachya ibn Pekuda writes about the tests Hakadosh Baruch Hu subjects man to. I am not referring to tests related to punishment – those are called punishments and not tests, even though they test our endurance. I am referring to tests that seemingly come from nowhere. Chovot Halevavot says, when Hakadosh Baruch Hu wishes to exalt and elevate man, He does so through such tests:
ו ְ ה ַ שׁ ּ ְ ל ִ י שׁ ִ י, אֶל מַעֲלַת עוֹל עֲבוֹדָתוֹ בּוֹ לְהַעֲלֹתְךָ בְּעוֹלָם הַזֶּה בְּסָבְלְךָ עֹשֵׂי דְ בָרוֹ. וְלֹא יִתָּכֵן לְךָ עַל עִנְיָנְךָ זֶה וְאת עַל עוֹלָם הָעֶלְיוֹנִים הַסּוֹבְלִים שֶׁנֶּאֱמַר בָּהֶם )תְּהִלִּים קיג( בָּרְכוּ ה' מַלְאָכָיו גִּבֹּרֵי כֹחַ עֹשֵׂי דְ בָרוֹ. וְלֹא יִתָּכֵן לְךָ עַל עִנְיָנְךָ זֶה וְאת עַל עוֹלָם הָעֶלְיוֹנִים הַסּוֹבְלִים שֶׁנֶּאֱמַר בָּהֶם )תְּהִלִּים קיג( בָּרְכוּ ה' מַלְאָכָיו גִּבֹּרֵי כֹחַ עֹשֵׂי דְ בָרוֹ. וְלֹא יִתָּכֵן לְךָ עַל עִנְיָנְךָ זֶה וְאת עַל עוֹלָם הָעֶלְיוֹנִים הַסּוֹבְלִים שֶׁנֶּאֱמַר בָּהֶם )תְּהִלִּים קיג( בָּרְכוּ ה' מַלְאָכָיו גִּבֹּרֵי כֹחַ עֹשֵׂי דְ בָרוֹ. וְלֹא יִתָּכֵן לְךָ עַל עִנְיָנְךָ זֶה וְאת עַל עוֹלָם הָעֶלְיוֹנִים הַסּוֹבְלִים שֶׁנֶּאֱמַר בָּהֶם )תְּהִלִּים קיג( בָּרְכוּ ה' מַלְאָכָיו גִּבֹּרֵי כֹחַ עֹשֵׂי דְ בָרוֹ. וְלֹא יִתָּכֵן לְךָ עַל עִנְיָנְךָ זֶה וְאת עַל עוֹלָם הָעֶלְיוֹנִים הַסּוֹבְלִים שֶׁנֶּאֱמַר בָּהֶם )תְּהִלִּים קיג( בָּרְכוּ ה' מַלְאָכָיו גִּבֹּרֵי כֹחַ עֹשֵׂי דְ בָרוֹ. וְלֹא יִתָּכֵן לְךָ עַל עִנְיָנְךָ זֶה וְאת עַל עוֹלָם הָעֶלְיוֹנִים הַסּוֹבְלִים שֶׁנֶּאֱמַר בָּהֶם )תְּהִלִּים קיג( בָּרְכוּ ה' מַלְאָכָיו גִּבֹּרֵי כֹחַ עֹשֵׂי דְ בָרוֹ. וְלֹא יִתָּכֵן לְךָ עַל עִנְיָנְךָ זֶה וְאת עַל עוֹלָם הָעֶלְיוֹנִים הַסּוֹבְלִים שֶׁנֶּאֱמַר בָּהֶם )תְּהִלִּים קיג( בָּרְכוּ ה' מַלְאָכָיו גִּבֹּרֵי כֹחַ עֹשֵׂי דְ בָרוֹ. וְלֹא יִתָּכֵן לְךָ עַל עִנְיָנְךָ זֶה וְאת עַל עוֹלָם הָעֶלְיוֹנִים הַסּוֹבְלִים שֶׁנֶּאֱמַר בָּהֶם )תְּהִלִּים קיג( בָּרְכוּ ה' מַלְאָכָיו גִּבֹּרֵי כֹחַ עֹשֵׂי דְ בָרוֹ. וְלֹא יִתָּכֵן לְךָ עַל עִנְיָנְךָ זֶה וְאת עַל עוֹלָם הָעֶלְיוֹנִים הַסּוֹבְלִים שֶׁנֶּאֱמַר בָּהֶם )תְּהִלִּים קיג( בָּרְכוּ ה' מַלְאָכָיו גִּבֹּרֵי כֹחַ עֹשֵׂי דְ בָרוֹ. וְלֹא יִתָּכֵן לְךָ עַל עִנְיָנְךָ זֶה וְאת עַל עוֹלָם הָעֶלְיוֹנִים הַסּוֹבְלִים שֶׁנֶּאֱמַר בָּהֶם )תְּהִלִּים קיג( בָּרְכוּ ה' מַלְאָכָיו גִּבֹּרֵי כֹחַ עֹשֵׂי דְ בָרוֹ. וְלֹא יִתָּכֵן לְךָ עַל עִנְיָנְךָ זֶה וְאת עַל עוֹלָם הָעֶלְיוֹנִים הַסּוֹבְלִים שֶׁנֶּאֱמַר בָּהֶם )תְּהִלִּים קיג( בָּרְכוּ ה' מַלְאָכָיו גִּבֹּרֵי כֹחַ עֹשֵׂי דְ בָרוֹ. וְלֹא יִתָּכֵן לְךָ עַל עִנְיָנְךָ זֶה וְאת עַל עוֹלָם הָעֶלְיוֹנִים הַסּוֹבְלִים שֶׁנֶּאֱמַר בָּהֶם )תְּהִלִּים קיג( בָּרְכוּ ה' מַלְאָכָיו גִּבֹּרֵי כֹחַ עֹשֵׂי דְ בָרוֹ. וְלֹא יִתָּכֵן לְךָ עַל עִנְיָנְךָ זֶה וְאת עַל עוֹלָם הָעֶלְיוֹנִים הַסּוֹבְלִים שֶׁנֶּאֱמַר בָּהֶם )תְּהִלִּים קיג( בָּרְכוּ ה' מַלְאָכָיו גִּבֹּרֵי כֹחַ עֹשֵׂי דְ בָרוֹ. וְלֹא יִתָּכֵן לְךָ עַל עִנְיָנְךָ זֶה וְאת עַל עוֹלָם הָעֶלְיוֹנִים הַסּוֹבְלִים שֶׁנֶּאֱמַר בָּהֶם )תְּהִלִּים קיג( בָּרְכוּ ה' מַלְאָכָיו גִּבֹּרֵי כֹחַ עֹשֵׂי דְ בָרוֹ. וְלֹא יִתָּכֵן לְךָ עַל עִנְיָנְךָ זֶה וְאת עַל עוֹלָם הָעֶלְיוֹנִים הַסּוֹבְלִים שֶׁנֶּאֱמַר בָּהֶם )תְּהִלִּים קיג( בָּרְכוּ ה' מַלְאָכָיו גִּבֹּרֵי כֹחַ עֹשֵׂי דְ בָרוֹ. וְלֹא יִתָּכֵן לְךָ עַל עִנְיָנְךָ זֶה וְאת עַל עוֹלָם הָעֶלְיוֹנִים הַסּוֹבְלִים שֶׁנֶּאֱמַר בָּהֶם )תְּהִלִּים קיג( בָּרְכוּ ה' מַלְאָכָיו גִּבֹּרֵי כֹחַ עֹשֵׂי דְ בָרוֹ. וְלֹא יִתָּכֵן לְךָ עַל עִנְיָנְךָ זֶה וְאת עַל עוֹלָם הָעֶלְיוֹנִים הַסּוֹבְלִים שֶׁנֶּאֱמַר בָּהֶם )תְּהִלִּים קיג( בָּרְכוּ ה' מַלְאָכָיו גִּבֹּרֵי כֹחַ עֹשֵׂי דְ בָרוֹ. וְלֹא יִתָּכֵן לְךָ עַל עִנְיָנְךָ זֶה וְאת עַל עוֹלָם הָעֶלְיוֹנִים הַסּוֹבְלִים שֶׁנֶּאֱמַר בָּהֶם )תְּהִלִּים קיג( בָּרְכוּ ה' מַלְאָכָיו גִּבֹּרֵי כֹחַ עֹשֵׂי דְ בָרוֹ. וְלֹא יִתָּכֵן לְךָ עַל עִנְיָנְךָ זֶה וְאת עַל עוֹלָם הָעֶלְיוֹנִים הַסּוֹבְלִים שֶׁנֶּאֱמַר בָּהֶם )תְּהִלִּים קיג( בָּרְכוּ ה' מַלְאָכָיו גִּבֹּרֵי כֹחַ עֹשֵׂי דְ בָרוֹ. וְלֹא יִתָּכֵן לְךָ עַל עִנְיָנְךָ זֶה וְאת עַל עוֹלָם הָעֶלְיוֹנִים הַסּוֹבְלִים שֶׁנֶּאֱמַר בָּהֶם )תְּהִלִּים קיג( בָּרְכוּ ה' מַלְאָכָיו גִּבֹּרֵי כֹחַ עֹשֵׂי דְ בָרוֹ.
The same idea is found in Mesilat Yesharim (1:26), which says the primary purpose of man's existence in this world is solely to fulfill the commandments, serve G-d, and stand up to trials. The Chafetz Chaim, in our Parsha, adds an idea that will introduce our main topic.
לְמַעַן עַנֹּתְךָ וּלְמַעַן נַסֹּתֶךָ – to oppress you and test you, reflects Hakadosh Baruch Hu wanting to elevate Bnei Yisrael. He needed to see if they were wholehearted with Him. He adds, this practice continues in every generation and with every individual – Hakadosh Baruch Hu wishes to elevate each of us, but we must be tested first. The Midrash says (Bamidbar Rabbah 15:12), Hakadosh Baruch Hu does not elevate a person to greatness until He first tests him, and through this examination, a person rises higher. The Gemara (Bava Batra 10b) presents a story of Rabbi Yehoshua’s son who fainted and saw a heavenly vision. In it, he saw an ‘inverted world’ where those considered insignificant down on earth were important above, and those deemed important on earth were of no significance above. One of the things he heard them saying in the world above was: הֲרוּגֵי מַלְכוּת אֵין כׇּל בְּרִיָה יְכוֹלָה לַעֲמֹד בִּמְחִיצָתָן – Those executed by the government enjoy such exalted status that no one can stand on their level. This is referring not to Rabbi Akiva, who had other great merits, but rather to the martyrs of Lod, who died to sanctify the name of Hakadosh Baruch Hu but who were not great scholars and otherwise would not be deserving of such status.
Similarly, both Moshe Rabbeinu and David HaMelech were elevated to leadership only after being tested. The Midrash says (Shemot Rabbah 2:2), Moshe Rabbeinu was once tending to Yitro’s flock, when one of the sheep ran away. Moshe ran after it until it reached a small, shaded area. There, the lamb came across a pool and began to drink. As Moshe approached the lamb, he said, “I didn’t know you ran away because you were thirsty. You look so exhausted!” He then put the lamb on his shoulders and carried him back. Hakadosh Baruch Hu said, “Since you tend the sheep of human beings – which can give you nothing in return – with such overwhelming love, by your life, I swear you shall be the shepherd of My sheep, Israel.”
Similarly, the Midrash tells the story of David HaMelech, who after being thrown out from his father’s home and becoming a shepherd, split his sheep into three groups according to the strength of their teeth. He then led them to graze in an order that allowed each group to eat properly – first the tall soft grass, then the medium grass left behind, and then the short rough grass that remained. Each group was strategically, and mercifully, matched to grass it could eat. (See Rav Rosenblum’s English Shiurim – Acharei Mot Kedoshim 5783).
When such a test is given, it is not to inform the Tester or enlighten Him as to the reality on the ground. He is not marking the test nor issuing a report card at semester’s end, and the result, success or failure, has no bearing on Him. The test is for the one being tested. If you want to know how high you can jump, it is of no help to set the bar to the level you just cleared. If you want to know how much you can lift, it is of no help to lift the same weight you just lifted. Add a few inches or a few pounds, and now you’ll be able to see your potential and progress towards it.
The Midrash (Bamidar Rabbah 15), in describing the elevation of the Levi’im, says:
Take the Levites: This text is related to “The Lord tests the righteous [...].” Hakadosh Baruch Hu does not elevate a person to an office until He first tests and examines him. When he withstands his test, He elevates him to the office.
The Midrash then provides multiple examples where this pattern is found, beginning with Avraham Avinu, who had to first pass ten tests before being blessed as the father of our nation. Yitzchak Avinu was tested when Avimelech took his wife, and only afterwards was he blessed. Yaakov Avinu was perhaps the one tested more than anyone else: Eisav sought to kill him; Eliphaz took everything but his staff; Lavan reneged on multiple deals including preventing him from marrying Rachel; Dinah was defiled by Shechem; Yosef was thought to be killed; and Binyamin was ordered to descend to Egypt. Yaakov endured all these travails before being blessed. Yosef, too, was tested though the wife of Potiphar, and shortly thereafter when he was forgotten and left behind in prison. He said nothing, and only afterwards was he blessed and elevated to rule over Egypt. Finally, the entire tribe of Levi was tested. After holding onto Torah and Brit Milah in Egypt while the others slipped into impurity, and after standing up upon hearing the call of “Who is for G-d?” at Cheit Ha’Eigel, they too were blessed and elevated.
The Chafetz Chaim closes by pointing out that in earlier times, when a person served Hakadosh Baruch Hu but was not blessed with an abundance of goodness, they would feel as though Hakadosh Baruch Hu was hiding His face – הֶסְתֵּר פָּנִים. (The Ba’al Shem Tov says, when he was on his trek to sacrificing the son, who he had waited so long for, we are told Avraham Avinu saw the place from afar: וַיַּרְא אֶת־הַמָּקוֹם מֵרָחֹק. He saw the Makom – i.e., Hakadosh Baruch Hu – as being distant from him. Sefer Avodat Yisrael even says that was the essence of Avraham’s test, otherwise it would have been introduced as a test for both he and Yitzchak, rather than him alone. Only in the end, after being called in a loving manner by Hakadosh Baruch Hu – אַבְרָהָם אַבְרָהָם – did he see the closeness.) Such a person who clings to Hakadosh Baruch Hu despite not experiencing immediate goodness come from it, is engraved on Him forever, and is remembered for good: זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ... לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה. The Chafetz Chaim says, לְמַעַן עַנֹּתְךָ וּלְמַעַן נַסֹּתֶךָ – the trials and tribulations, will be followed by לְהֵיטִבְךָ בְּאַחֲרִיתֶךָ – the future goodness.
There are three parables of tests provided to us by the Midrash (Bereshit Rabbah 32:3, 55:2). The first is a potter and his ceramic vessels. When the craftsman sees a thin-walled vessel with a hairline crack, he does not knock on the vessel to test it, for fear of shattering it. He tests the sturdiness of his clay by selecting a thick-walled vessel that can easily withstand the knock. So too, Hakadosh Baruch Hu does not test the wicked, as they will fail. Only the righteous are tested, as it says: ה' צַדִּיק יִבְחָן (Tehillim 11:5).
The second parable is that of a flax worker who knows his flax is of good quality. The more he beats it, the more it improves and the more it glistens. But if of inferior quality, he cannot give it a single knock without it splitting. So too, only the righteous are tested.
The third parable is that of a man who possesses two cows, one strong and the other weak. Which of his cows does he put the load on? Surely, on the strong one! Similarly, Hakadosh Baruch Hu tests only the righteous.
The Maharzu asks why three separate parables are needed for the same message, quoting the same pasuk of ה' צַדִּיק יִבְחָן. Do the strong clay vessel, the strong flax straw, and the strong cow not all demonstrate the same principle of targeting only the one that can withstand the burden? He answers, they represent three different approaches to the test.
The potter isn’t looking to improve or elevate the vessels, but simply wants to sell them. Neither he nor the world benefit from his knocking on the clay, and he is just demonstrating to prospective buyers that his vessels can withstand a knock. Similarly, Hakadosh Baruch Hu will test a person so that all around him recognize his value and why he is receiving special attention. This mashal refers to Avraham Avinu.
The next parable, of the flax, does include benefit for the owner. After continuously beating the flax, it will improve in quality and when it is eventually ripe to produce oil, the owner will cut it and benefit. This mashal refers to Yosef HaTzaddik.
The final parable, of a man who possesses two cows, represents a case of a job being given only to one who can fulfill it. Similarly, Hakadosh Baruch Hu only tasks tzaddikim with certain tasks, and the wicked are unable to achieve the objectives. This mashal refers to Noach.
Another analogy is provided by sefer Otzarot Hatorah. Imagine observing parents who are trying to teach their young child to walk. An outside observer, unfamiliar with the process, would witness what appears to be cruel punishment – a child not receiving the support they need, falling, and being propped up just to fall once again. Hakadosh Baruch Hu gave us a job – לְהֵיטִבְךָ בְּאַחֲרִיתֶךָ, and the only way to get there is through temporary לְמַעַן עַנֹּתְךָ וּלְמַעַן נַסֹּתֶךָ. That is how we’ll discover and reach our potential.
The first person in the Torah to be tested was Avraham Avinu. We are told וְהָאֱ-לֹהִים נִסָּה אֶת־אַבְרָהָם at the time of Akeidat Yitzchak, which was his final test. As presented earlier, the opening to our Parsha – וְהָיָה עֵקֶב תִּשְׁמְעוּן – and the associated promises from Hakadosh Baruch Hu are directly tied to Avraham passing his tests: עֵקֶב אֲשֶׁר־שָׁמַע אַבְרָהָם בְּקֹלִי. With regards to this last pasuk, the Gemara says (Nedarim 32a), Avraham recognized his Creator at the age of three years. The numerical value of the word עֵקֶב is 172, indicating that he observed this mitzvah for 172 years, and given that he lived until the age of 175, his first recognition of Hakadosh Baruch Hu came at the age of three. The Ba’al HaTurim says there are ten words in that pasuk, which correspond to the Aseret Hadibrot, which contain 172 words and for which Avraham went through ten tests. The Maharal adds, the three initial years of Avraham Avinu’s life were like the years of Orlah. However, despite the discussion of Avraham Avinu recognizing Hakadosh Baruch Hu at the age of three appearing in the Gemara, some of the Midrashim take a different stand. Rabbi Yochanan and Rabbi Chanina say it was only at the age of 48 that this took place. Furthermore, the Rambam (Hilchot Avodah Zara 1:3) says Avraham recognized his Creator at the age of 40, and the Ra'avad says the Rambam’s text should be corrected to reflect the age of three. The Kessef Mishneh says these age discrepancies can be easily explained by delineating when Avraham Avinu began to recognize Hakadosh Baruch Hu and when that recognition and understanding later peaked.
The reason I bring up these numbers is not to try and dissect them, or to compare one to another. The purpose is to introduce a truly incredible question brought forth by R' Meir Aryeh Reiss in Ori V'Yishi (Siman 8, Page 186), a question that demonstrates how one can learn the Torah year after year, and uncover layer after layer, yet still miss something glaring.
Let’s take the opinion that it was at age 48 that Avraham discovered Hakadosh Baruch Hu. This was during the Dor Haflagah – the generation that built the infamous Tower of Bavel and thought they could climb up into the Heavens and do away with G-d altogether. During that entire episode, we’re told of their plans, of their actions, and of their punishment. Yet, there is no mention of Avraham Avinu. Not a word about his opposition to their activities – according to the Midrash he was the one who davened that their languages be mixed up to prevent their collaboration – nor his own actions that were 180-degrees apart. Regardless of exactly when it was, there is no mention anywhere of Avraham finding Hakadosh Baruch Hu, nor what he did until or after that point.
Fast forward to Ur Kasdim. It’s a great story! The Midrash explains that Terach accused his son, Avram, of having smashed his idols, and reported him to Nimrod, who ordered that he be cast into a fiery furnace. Brother Haran said to himself, “If Avram proves triumphant I am on his side; but if Nimrod wins, I am on his side.” When Avram was saved from the furnace, they asked Haran, “Whose side are you on?” He replied, “I’m with my brother, of course!” So, they threw Haran into the furnace, and he was burnt to death. We bring the story up each morning in our Tefillah: אַתָּה הוּא ה’ הָאֱ-לֹהִים אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם וְהוֹצֵאתוֹ מֵאוּר כַּשְׂדִּים וְשַׂמְתָּ שְׁמוֹ אַבְרָהָם: וּמָצָאתָ אֶת־לְבָבוֹ נֶאֱמָן לְפָנֶיךָ... You are the G-d Who chose Avram, and brought him out of Ur Kasdim and established his name as Avraham; and You found his heart faithful before You...
This is a magnificent story, filled with drama, action, suspense, and lessons (see Rav Rosenblum’s English Shiurim – Pinchas 5783). It was also one of the opening shots fired by Avraham Avinu. There is much written about it in the Midrashim and amongst Chazal. Yet not a word appears in the Torah regarding this incident, or this period of Avraham’s life. Not even a hint. All we’re told is a quick line from the perspective of Haran, namely, that he died during his father’s lifetime in Ur Kasdim (and was therefore the first to die Al Kiddush Hashem).
The first time Avraham Avinu is introduced is at the age of 75, when he leaves Charan on a journey to Canaan. Hakadosh Baruch Hu appeared to Avraham and instructed him, seemingly out of the blue:
