Rabbi Sholom Twerski
October 30, 2026
The mishna is Pirkei Avos (Perek 5, Mishna 3) states:
עֲשָׂרָה נִסְיוֹנוֹת נִתְנַסָּה אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם וְעָמַד בְּכֻלָּם, לְהוֹדִיעַ כַּמָּה חִבָּתוֹ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם:
With ten trials was Abraham, our father (may he rest in peace), tried, and he withstood them all; to make known how great was the love of Abraham, our father (peace be upon him).
What these ten tests were is a matter of debate, but unquestionably, Avraham was tested with trials and withstood them all. The question is: Why? What is the purpose of a test?
The midrash (Bereishis Rabba 34:2) sheds light on this.
ה' צַדִּיק יִבְחָן וְרָשָׁע וְאֹהֵב חָמָס שָׂנְאָה נַפְשׁוֹ (תהלים יא, ה), אָמַר רַבִּי יוֹנָתָן הַיּוֹצֵר הַזֶּה אֵינוֹ בּוֹדֵק קַנְקַנִּים מְרוֹעָעִים, שֶׁאֵינוֹ מַקִּישׁ עֲלֵיהֶם אַחַת עַד שֶׁהִיא פּוֹקַעַת, וּמַה הוּא בּוֹדֵק קַנְקַנִים יָפִים, שֶׁאֲפִלּוּ הוּא מַקִּישׁ עָלָיו כַּמָּה פְּעָמִים אֵינוֹ נִשְׁבָּר, כָּךְ אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְנַסֶּה אֶלָּא אֶת הַצַּדִּיקִים. אָמַר רַבִּי יוֹסֵי הַפִּשְׁתָּנִי הַזֶּה בְּשָׁעָה שֶׁהוּא יוֹדֵעַ שֶׁהַפִּשְׁתָּן שֶׁלּוֹ יָפֶה, כָּל שֶׁהוּא כּוֹתְשָׁהּ הִיא מִשְׁתַּבַּחַת, וְכָל שֶׁהוּא מַקִּישׁ עָלֶיהָ הִיא מִשְׁתַּמֶּנֶת, וּבְשָׁעָה שֶׁהוּא יוֹדֵעַ שֶׁפִּשְׁתָּנוֹ רָעָה, אֵינוֹ מַסְפִּיק לְהָקִישׁ עָלֶיהָ עַד שֶׁהִיא פּוֹקַעַת, כָּךְ אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְנַסֶּה אֶלָּא אֶת הַצַּדִּיקִים, שֶׁנֶּאֱמַר: ה' צַדִּיק יִבְחָן. רַבִּי אֱלִיעֶזֶר אָמַר לְבַעַל הַבַּיִת שֶׁהָיוּ לוֹ שְׁתֵּי פָּרוֹת, אַחַת כֹּחָהּ יָפֶה וְאַחַת כֹּחָהּ רָע, עַל מִי הוּא נוֹתֵן הָעֹל לֹא עַל אוֹתָהּ שֶׁכֹּחָהּ יָפֶה, כָּךְ אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְנַסֶּה אֶלָא הַצַּדִּיק, שֶׁנֶּאֱמַר: ה' צַדִּיק יִבְחָן.
The pasuk in Tehillim states that Hashem will test tzadikkim. The Midrash quotes three opinions about this.
Rabbi Yonason says that this may be compared to a pottery maker. When he wants to demonstrate the quality of his wares, he will bang on a sturdy pot to show how well it’s made. He stays away from the pots which are weaker for fear they will break. So, too, Hashem tests tzaddikim.
R’ Yossi says that it should be compared to a linen-maker. If he has high-quality flax, he will beat it to improve it. If, however, he only has poor quality, he doesn’t strike it because it will fall apart. So, too, Hashem will give tests to tzadikkim.
Rebbi Eliezer has yet a third comparison. He says it can be compared to a homeowner that has two cows- one weak and one strong. He will choose to place the yolk on the strong cow, not on the weaker one. So, too, Hashem will test the tzaddik.
What is the conversation here? It would seem that these three opinions are saying the same thing with different scenarios! In each case, the person chooses the stronger item over the weaker one.
In his sefer, Hegyonei HaParsha, R’ Mirsky provides a deeper look at what it transpiring behind the various parables.
There are three positions taken up by various Rishonim on what the point of a nisayon, or test, is.
The Rambam understands the point is similar to a flag. It is to make known to the world how great someone is. Just as a flag is hoisted high in the air so it may be visible from afar, Hashem will test great men to make known and demonstrate to all how great they are.
The Ramban has a different understanding. He believes that people have latent strengths that are unknown to themselves. Until they are put to the test, those strengths lie dormant. In the stress of the moment, they rise to the occasion and that brings out the best they have to offer.
R’ Yosef Albo, in Sefer HaIkkrim, writes that tests serve to acclimate one to Hashem’s service. It recalls to a person why they are here, what is important, and reinforces Hashem’s presence. Without that, a person is much more susceptible to drift away and to be pulled after the more superficial elements of this world. This is why Hashem tests a person.
R’ Mirsky correlates these three opinions in the Rishonim with the three different parables in the Medrash. The Rambam who states the point is to demonstrate the tzaddik to the world fits with the potter. He is banging on his pot to demonstrate to all the passers-by what kind of pots he has.
The Ramban, who talks about improving a person and bringing out their best, aligns with the linen-maker who wants to develop the flax and improve the finished product.
Finally, R’ Albo, who writes that the reason is to accustom a person to bear the yolk of Heavenly service is consistent with the parable of a strong ox pulling a yolk.
May we all recognize the tests we are being put through; develop ourselves, train ourselves to recognize the important tasks of life, and ultimately be raised up as a shining example of one who has lived a life in selfless devotion to their Creator.
Have a wonderful Shabbos!