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Deuteronomy 6:16 - Testing God's patience forbidden

Deuteronomy 6:16 - דברים 6:16

Hebrew Text

לֹא תְנַסּוּ אֶת־יְהוָה אֱלֹהֵיכֶם כַּאֲשֶׁר נִסִּיתֶם בַּמַּסָּה׃

English Translation

Do not tempt the Lord your God, as you tempted him in Massa.

Transliteration

Lo tenasu et-Adonai Eloheichem ka'asher nisitem ba-Massa.

Hebrew Leining Text

לֹ֣א תְנַסּ֔וּ אֶת־יְהֹוָ֖ה אֱלֹהֵיכֶ֑ם כַּאֲשֶׁ֥ר נִסִּיתֶ֖ם בַּמַּסָּֽה׃
לֹ֣א תְנַסּ֔וּ אֶת־יְהֹוָ֖ה אֱלֹהֵיכֶ֑ם כַּאֲשֶׁ֥ר נִסִּיתֶ֖ם בַּמַּסָּֽה׃

🎵 Listen to leining

Parasha Commentary

Understanding the Prohibition

The verse "לֹא תְנַסּוּ אֶת־יְהוָה אֱלֹהֵיכֶם כַּאֲשֶׁר נִסִּיתֶם בַּמַּסָּה" (Devarim 6:16) prohibits testing Hashem, as Bnei Yisrael did at Massah (Masa). Rashi explains that this refers to the incident in Shemot 17:2-7, where the people demanded water and questioned, "הֲיֵשׁ ה' בְּקִרְבֵּנוּ אִם־אָיִן" ("Is Hashem among us or not?"). This demonstrated a lack of faith after witnessing miracles in Mitzrayim and at the Yam Suf.

The Nature of the Sin at Massah

Rambam (Hilchos Teshuvah 3:4) teaches that testing Hashem stems from doubt in His providence. The people had already experienced His miracles, yet they demanded further proof—a sign of weak emunah. The Sforno adds that testing Hashem implies a conditional relationship: "If You provide for us, we will believe." This undermines the foundation of trust (bitachon) required in our relationship with Him.

Practical Applications

  • Bitachon vs. Testing: The Chazon Ish (Emunah U'Bitachon 2:1) distinguishes between proper bitachon (trust in Hashem's plan) and sinful "testing," which demands signs or miracles to affirm faith.
  • Prayer and Effort: The Talmud (Pesachim 64b) teaches that one should not rely on miracles but instead take natural steps (hishtadlus) while trusting in Hashem. Testing Him means neglecting one’s responsibilities while expecting supernatural intervention.
  • Historical Context: The Midrash (Shemos Rabbah 26:2) connects Massah to the broader theme of the desert generation’s struggles with faith, serving as a warning for future generations.

Contemporary Lessons

The Mesillas Yesharim (Chapter 9) emphasizes that this prohibition applies whenever one challenges Hashem’s presence or justice—such as questioning why suffering occurs or demanding visible "proof" of His involvement. True emunah requires accepting that His ways are beyond human understanding (Yeshayahu 55:8-9).

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Sanhedrin 64b
The verse is referenced in a discussion about the prohibition of testing God, particularly in the context of idolatry and the limits of human behavior towards the divine.
📖 Yoma 76a
The verse is cited in a discussion about the manna in the wilderness and the Israelites' complaints, illustrating the concept of not testing God's patience and provisions.

Frequently Asked Questions

Q: What does 'Do not tempt the Lord your God' mean in Deuteronomy 6:16?
A: This verse teaches that we should not test Hashem by deliberately putting ourselves in dangerous situations or demanding miracles to 'prove' His power. Rashi explains that this refers to the incident at Massa (Exodus 17:1-7) where the Israelites doubted Hashem's presence and demanded water as a test. We must have faith without making unreasonable demands of the Almighty.
Q: Why is it forbidden to test Hashem according to this verse?
A: The Rambam (Hilchos Yesodei HaTorah 10:4) explains that testing Hashem shows a lack of proper faith. Just as we shouldn't make unreasonable demands of a king, we shouldn't make demands of the King of Kings to 'prove' Himself. True faith means trusting in Hashem's wisdom without requiring signs or miracles.
Q: What was the 'testing at Massa' mentioned in this verse?
A: The Midrash (Shemos Rabbah 26:2) describes how at Massa (also called Meriva), the Israelites complained about lack of water and said 'Is Hashem among us or not?' (Exodus 17:7). This showed lack of faith after all the miracles they had witnessed. The name Massa comes from the word 'nisayon' (test), marking where they improperly tested Hashem.
Q: How can we apply 'Do not test Hashem' in daily life?
A: The Talmud (Ta'anis 20b) teaches that we shouldn't rely on miracles - we must make normal efforts (hishtadlus) while trusting in Hashem. For example: we pray for health but must also see doctors; we pray for livelihood but must also work. Testing Hashem would mean neglecting our responsibilities while expecting supernatural intervention.
Q: Does this verse mean we should never ask Hashem for signs?
A: The Ramban (Devarim 6:16) distinguishes between testing Hashem (forbidden) and sincere prayer (permitted). Asking for signs out of doubt is wrong, but praying for help with faith is proper. The Talmud (Berachos 32b) praises prayers like Chana's (I Samuel 1) that came from sincere need, not from demanding 'proof' of Hashem's power.