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THE doctrine of trials is open to great objections: it is in fact more exposed to objections than any other thing taught in Scripture. It is mentioned in Scripture six times, as I will show in this chapter. People have generally the notion that trials consist in afflictions and mishaps sent by God to man, not as punishments for past sins, but as giving opportunity for great reward. This principle is not mentioned in Scripture in plain language, and it is only in one of the six places referred to that the literal meaning conveys this notion. I will explain the meaning of that passage later on. The principle taught in Scripture is exactly the reverse; for it is said: "He is a God of faithfulness, and there is no iniquity in him" (Deut. xxxii. 4).

The teaching of our Sages, although some of them approve this general belief (concerning trials), is on the whole against it. For they say, "There is no death without sin, and no affliction without transgression." Every intelligent religious person should have this faith, and should not ascribe any wrong to God, who is far from it; he must not assume that a person is innocent and perfect and does not deserve what has befallen him. The trials mentioned in Scripture in the [six] passages, seem to have been tests and experiments by which God desired to learn the intensity of the faith and the devotion of a man or a nation. [If this were the case] it would be very difficult to comprehend the object of the trials, and yet the sacrifice of Isaac seems to be a case of this kind, as none witnessed it, but God and the two concerned [Abraham and Isaac]. Thus God says to Abraham, "For now I know that thou fearest God," etc. (Gen. xxii. 12). In another passage it is said: "For the Lord your God proveth you to know whether ye love," etc. (Deut. xiii. 4). Again, "And to prove thee to know what was in thine heart," etc. (ibid. Viii. 2). I will now remove all the difficulties.

The sole object of all the trials mentioned in Scripture is to teach man what he ought to do or believe; so that the event which forms the actual trial is not the end desired: it is but an example for our instruction and guidance. Hence the words "to know (la-da‘at) whether ye love," etc., do not mean that God desires to know whether they loved God; for He already knows it; but la-da‘at, "to know," has here the same meaning as in the phrase "to know (la-da‘at) that I am the Lord that sanctifieth you" (Exod. xxxi. 13), i.e., that all nations shall know that I am the Lord who sanctifieth you. In a similar manner Scripture says:--If a man should rise, pretend to be a prophet, and show you his signs by which he desired to convince you that his words are true, know that God intends thereby to prove to the nations how firmly you believe in the truth of God's word, and how well you have comprehended the true Essence of God; that you cannot be misled by any tempter to corrupt your faith in God. Your religion will then afford a guidance to all who seek the truth, and of all religions man will choose that which is so firmly established that it is not shaken by the performance of a miracle. For a miracle cannot prove that which is impossible; it is useful only as a confirmation of that which is possible, as we have explained in our Mishneh-torah. (Yesode ha-torah vii. f. viii. 3.)

Having shown that the term "to know" means "that all people may know," we apply this interpretation to the following words said in reference to the manna: "