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Talmud / avoda zora 3A אין הקב"ה בא בטרוניא עם בריותיו the Holy One, blessed be He, does not deal imperiously(sovereignty, despotic rule.) with His creatures. midrash / shimois rabba 34 אין הקב"ה בא בטרחות עם בריותיו לא בא על האדם אלא לפי כחו "G-d does not make matters difficult for His creatures; He expects a person to perform according to his ...


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This is also stated in the anonymous medieval work Pischei Shaarei Avodah (ch. 1) attributed by some to Rabbenu Yonah כי הא-ל ית' אינו מבקש מבני אדם כי אם לפי כחם "For the blessed God only makes requests from people according to their abilities."


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In Braishis 22 we read And an angel of the Lord called to Abraham a second time from heaven. And he said, "By Myself have I sworn, says the Lord, that because you have done this thing and you did not withhold your son, your only one, That I will surely bless you, and I will greatly multiply your seed as the stars of the heavens and as the ...


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In a note to the Rada"l's commentary on the Pirkei D'Rebbi Eliezer (Chapter 31), the Rada"l addresses this issue. He points out the Midrash that Rashi (Bereshit 22:1) quotes: And some say,“ after the words of Ishmael,” who was boasting to Isaac that he was circumcised at the age of thirteen, and he did not protest. Isaac said to him,“ With one organ you ...


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According to Kabbalah in Zohar, just like Avraham was tested with 10 trials, so is everyone. That means every person has 10 major tests in his lifetime. Rav Moshe Feinstein in his Darash Moshe (Genesis 25:27, ArtScroll Judaica Classics, page 48): Avraham had the ten trials, and Yitzchak allowed himself to be bound on the Altar; and yet, it is Yaakov who ...


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A source is Rabbi Nachman M'Breslov Zatzal לקו"ת מ"ז זכור תמיד: לעולם לא יושם בפניך מכשול שאין בכוחך להתגבר עליו


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After rereading Rambam a couple of times, I think I disagree with your interpretation of his writing. The part you cut out reads: "Can there be a greater stumbling block than Christianity? All the prophets spoke of Mashiach as the redeemer of Israel and their savior who would gather their dispersed and strengthen their observance of the mitzvot. In ...


4

Bamidbar Rabbah 21:22: אֶלָּא כְּשֶׁהוּא נוֹתֵן לָהֶם, נוֹתֵן לָהֶם לְפִי כֹּחוֹ, וּכְשֶׁהוּא מְבַקֵּשׁ אֵינוֹ מְבַקֵּשׁ אֶלָּא לְפִי כֹּחָן When Hashem gives to His creations, He gives to them according to His means; when Hashem requests from them, He requests according to their means. Likewise, the Midrash in several places (Bereishis Rabbah 25:3, ...


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1.) Yes. Similarly see Talmud Sotah 3a: "No one sins unless a spirit of insanity enters them." 2.) Your level of Yiras Shomayim is subject to how much you work on it. It is also not limited by heaven; whereas your physical height or your IQ etc. are given by Hashem at birth etc. However, Hashem, for whatever reason He sees fit, could override your current ...


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Get specific names. The point of much commentary is that the test was to go against his nature and be willing just as Yitzchak (especially if he was 37) had to be willing to be sacrificed. However, Yitzchak's characteristic was strength and it was not as much of a test because once he died it would be over. Avraham would have to live with it and it violated ...


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R' Yaakov Kaminetzky has a long discussion about this. Part of what he says is that the akeida went against Avraham's nature, which was chessed/kindness. Yitzchak's attribute was gevurah and is closely related to self-sacrifice, so this test was really "right up his alley." Therefore, it was a harder test for Avraham, as it opposed his nature.


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The Malbim (synopsis here in Sefer HaCarmel) explains that the primary challenge of the akeida was actually not the command to sacrifice Yitzchok, but rather the command to not sacrifice him (see the link for what led him to this conclusion). This is because the challenge for Avrohom was not the actual act of sacrificing Yitzchok, but was rather to have the ...


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I would argue with the assumption that it was a bigger test for Avraham (unless you have a source other than those commentaries that accept the assumption in answering the question). Twice in the tefillos of the Yamim Noraim we refer to the akeida as a zechus of Yitzchok ("u'vben hane'ekad yashbis m'dayneinu" and "v'akeidas Yitzchok lzaroh hayom brachamim ...


2

The Mishnah (Avot 5:3) states explicitly that Abraham passed all ten of his tests: עשרה נסיונות נתנסה אברהם אבינו עליו השלום ועמד בכולם Abraham our father was tested with ten tests, and he withstood all of them.


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The baal (author of) Haflaa, in his book Panim Yafos, asked your question, and answered as follows: 12:4 says "וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו ה׳ / Avram went as God had told him", meaning that he went not for the benefit promised him but merely in order to fulfill God's command. This, the baal Haflaa says, was his test: whether, once he knew ...


1

More background on the conversation between Hashem and the Sotton is useful to understand this. Hashem had said that Iyov was a tremendous Tzadik. The Sotton responded that he really wasn't such a Tzadik, he just has everything going for him. Were he to find himself in difficult straits he would no longer be such a Tzadik. The Sotton was correct about ...


1

The Rashbam translates לנסותכם as bothering. Hashem put them through the grind. They never had physical insurance of food for the next day, and they had to collect an exact amount. People usually don't appreciate war time rations. This was to see if they'll follow, and trust in, Hashem.


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The test was in terms of commitment - though he was aware of the reward that would await him, he was not planning on leaving his father behind (who was presumably sick, and therefore stopped his own journey in Charan) [see Rashi at the end of Noach that Terach was still alive when Avram was told to go]. Also, it is clear that he would have to live forever in ...


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I don't know a single mekor but I do know that there are many places throughout the Torah where we see this idea quite clearly. One of my favorite sources is in Parshas Ki Seitzei (21:11) where the Torah permits one to marry an eishes y'fas to'ar. Rashi comments that the reason the Torah permits it is because if it wouldn't, the yetzer harah would drive ...


1

Chanoch ascribes to Rabbi E. E. Dessler the notion that everyone always has a spiritual level, and that any seeming challenge not at that level is not considered a challenge for him — it is either something he will certainly do right or something he will certainly do wrong, even if merely out of habit — so he gets no reward or punishment for it. ...


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It's actually in Shemos Rabbah 2:3


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This isn't saying exactly what you've quoted, but it comes very close: ניסיון אחר ניסיון וגידולין אחר גידולין בשביל לנסותן בעולם, בשביל לגדלן בעולם The midrash (Beraishis Rabba 55:1) is playing on the word נסה, which means test, but sounds like נס, which means to 'raise up'. Thus, the midrash states that Avraham was being tested in order to be raised up....


1

R. Bachye Ben Asher in his commentary to Genesis 22:7 explains that it is easier to give your own life up than to kill your son, and he cites an interesting proof for this: יש שאמרו גדול כחו של אברהם יותר מיצחק לפי שהמפקיר עצמו ליהרג נקל הוא מאד מן האב שבא לשחוט את בנו בידיו אם לא תאמר כן למה צוה הקב"ה לאברהם לשחוט את בנו בידיו יצוהו להרוג את עצמו או שתבא ...


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I heard a nice (cute) Pshat on this. By all other Nisyonos, or tests, the Satan worked hard to dissuade Avraham from coming through. By the fire, the Satan couldn't have been happier than to see Avraham burn and all his life's work go up in flames. Personally though, I don't like this reasoning because the Satan has a job to do. He was created to be a test ...


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My Rebbe said that It's harder to live al kiddush Hashem than to die al kidush hashem.


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