During the last few weeks we read the "Asara Nisyonos", the ten tests of character to which Avraham was subjected. The Torah describes in great detail the trials and tribulations which Avraham Avinu underwent. It commences with his emigration from his native land to Eretz Canaan, his subsequent hardship in the land of Israel, his emigration to Egypt, his wars and quarrels with the natives, his difficulties with his son Yishmael and culminates with the Akeida, the sacrifice of his son Yitzchak.

The question is why does the Torah completely ignore Avraham Avinu�s first test of faith? Avraham Avinu was a radical revolutionary who ideologically challenged and confronted Nimrod, in his quest to bring monotheism to the world. For his efforts, Avraham was thrown into a fiery furnace, from which he emerged unscathed. This whole episode which made world headlines, barely received a mention in the Torah. It is alluded to in two words "Ur Kasdim" - which is translated as the Fire of Chaldra.

I heard from my mentor, my teacher, Harav Hagaon Rav Simcha Zissel Broide Zt"l, The Chevroner Rosh Yeshiva, the following explanation:

There are two types of Nisyonot/trials. In the first type a person�s ideals are challenged. He is put to the test, sometimes even the ultimate test - Al Kiddush HaShem - to sanctify G-d's name. At such moments, people rise to the occasion. They clothe themselves "B'ruach oz Ugvura", in bravery and strength, and sacrifice themselves for Judaism. Throughout our long history, hundreds of thousands of Jews have given up their lives "Al Kiddush HaShem."

Avraham Avinu in "Ur Kazdim" rose to the occasion, was thrown into the fire for his ideals, and it is duly recorded in two words "Ur Kazdim".

However, explains Rav Simcha Zissel, there is a greater type of Nisayon.
The Messilath Yesharim writes: "All the different facets of life whether good or bad such as poverty or wealth, tranquility and suffering are all considered struggles and tribulations that a man can expect on this world. These everyday vicissitudes of life, the good and the bad, poverty and wealth, serenity and sickness, these daily struggles are the true tests of life, the real Nisayonos.
It is these tests that the Torah emphasizes. Avraham Avinu was told to leave Ur Kaazdim for a better life in Israel. What does he find? Hunger and famine, and he is forced to emigrate to Egypt. HaShem promises him "And I will make you into a great nation", and what does he discover? He is still childless.
HaShem promises Avraham Avinu "Vehye Beracha" you will lead a peaceful life, and what does he encounter? Only adversity, wars and jealousy from the inhabitants of the land of Canaan. Furthermore, G-d promises Avraham that the entire land of Israel will be given to him, yet when he looks for a burial plot for his wife Sarah, he has to plead and eventually buys a rocky patch of land for an exorbitant sum.

Avraham Avinu had many opportunities to complain and to question, yet he always accepted his lot in life. He always accepted the "hand dealt him". This is the true test of life: to accept the hassles of life which HaShem deals us. It is this second type of Nisayon - the daily one - which the Torah emphasizes and elaborates upon. It is because this - as opposed to the Ur Kazdim type of Nisayon - is the real test of life. This is the daily test of the Jew.

What are we to do when we follow the "Shulchan Aruch," - perform Mitzvoth, go to shul, give zedaka and deal ethically in business - only to discover what life has in store for us. We encounter tzores, problems, issues, difficulty in making ends meet, sickness, disease, and financial woes.

These contradictions and questions make us waver. The daily struggle and battle with the 'curve balls' dished out to us are the greatest test of our Emuna - faith.

How does one really overcome the vicissitudes of life?

Let us examine the reaction of Avraham: the burial of Sarah is called by Chazal " The Last Nisayin/Test." Avraham Avinu was promised the whole Land of Israel as his possession. His wife Sarah dies and Avraham is forced to grovel, beg and plead and finally pay an astronomical sum of money for an arid barren plot of land - the Cave of Machpela.

What does Avraham do? Does he complain bitterly to HaShem? Does he whine over his lot? Does he remind HaShem of his promise? Does he simply accept the decree? Nary a word!

Rather, explains the Ramban (Bereshit 23,19), Avraham recognized HaShem's Chesed, kindness, despite the "test"- the questions.

The Nisayon became a vehicle whereby Avraham recognized HaShem's Chesed. Rather than leading to questions, it became a conduit for Avraham to recognize two more kindnesses of HaShem.

Firstly, the inhabitants referred to him as "Adoni" - my master, thus fulfilling HaShem's promise of " Ve'Agadla Shemecha". Secondly, he had the Z'chut to bury Sarah in Eretz Yisroel.

This, explains Reb Simcha Zissel, was the Last Test - Avraham's ability to recognize HaShem's Chesed in the face of adversity. Avraham stressed the positive; he saw the glass as half-full rather than half-empty. Rather than complain to HaShem over unkept promises, he thanks HaShem for being able to bury Sarah in Eretz Yisroel. That is true "Gadlus HaAdam" greatness. This was one step above the other "tests" where Avraham just accepted the adversity. Here he saw the half-full glass!

Today many people wring their hands, and complain of the emergency situation in Israel. They see only the danger, the terrorist murders, the withdrawal, the dismal state of Torah observance in Eretz Yisroel. However, we must be like Avraham, and stress the half full glass. Thank HaShem for the Z'chut we have to learn in Eretz Yisroel, to live in Eretz Yisroel, and to work in Eretz Yisroel.
This then is the message for us - to see HaShem's Chesed even in the worst adversity. And in that merit of passing this last Test, we will merit the Redemption Speedily.