Jewish Link Mexico and Israel / Rabbi Shlomo Katz – R’ Moshe Chaim Luzzato z “l (1707-1746; prolific author recognized as one of the leading Kabbalists of all time) writes in Mesilat Yesharim (chap. 1) that everything in this world, whether good or bad, is a nisayon, usually translated as a “test.” If so, many wonder, why do we pray every morning, “Do not bring us to a condition of nisayon / being tested”?
R’ Itamar Schwartz shlita (author and popular speaker in Yerushalayim) explains: The word “nisayon” comes from the word “nes”. The common root of these words can have three meanings: flee (as in Bereshit 14:10 and 39:12); put to the test (as in Bereshit 22:1); and raise (as in Bemidbar 21:8, where it refers to a stick held high). These three meanings, R’ Schwartz writes, parallel three stages in a person’s spiritual development.
At the beginning of a person’s spiritual development, he should run away from any nisayon. She must avoid situations where her spiritual mettle is tested. It is at this stage that we pray: “Make us regular students of your Torah… and do not bring us to a condition of nisayon.” It is true that even being a regular Torah student is a nisayon for most people. However, our prayer means: Do not put before us other challenges that prevent us from taking the first step in Your service, that is, to be regular Torah students.
When a person has developed more, they are ready to be tested in a more dramatic way. We read in Mishlei (24:16): “A tzaddik will fall seven times and get up.” In Chassidic thought, this verse is interpreted, not that a tzadik will rise even though he has fallen seven times, but that a tzadik will rise because he has fallen seven times. At this stage, testing is an integral part of the person’s development.
Finally, after one has completed the stage of being tested, he reaches the third level where he has been elevated.
R’ Schwartz adds: These three phases parallel the three stages of the Exodus and subsequent events. First, the people of Israel fled from Egypt (see Shmot 14:5). They then prepared to be tested by turning to face the pursuing Egyptians (see Shmot 14:5 – “Stand still and see G-d’s salvation”). Finally, they were elevated by receiving the Torah. (B’lvavi Mishkan Evneh Vol. V, p. 173)
They couldn’t delay [la salida de Egipto]”. (From the Haggadah)
Our Sages say that if the people of Israel had remained in Egypt a moment longer, they would have sunk into the 50th gate of impurity, from which there is no return. R’ Zalman Sorotzkin z”l (Rabbi in Lithuania and Israel) observes that Bnei Yisrael reached that stage after only 210 years in exile. Instead, the Jewish people have apparently not sunk so low after nearly 2,000 years in current exile. Why?
Answer: The key difference between us and our ancestors who were in Egypt is that we have the Torah and they don’t. It is true that our Sages say that they kept their unique style of dress and that they spoke the Hebrew language at home, but that was not enough to preserve their identity. Only the Torah can do this. (Haggadah Shel Pesach Ha’shir Ve’hashevach p.105)
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