Comentario citado sobre Malaquías 3:14

YE SHALL NOT TRY THE ETERNAL YOUR G-D, meaning AS YE TRIED HIM IN MASSAH. You are not to say “If the Eternal is among us to perform miracles on our behalf or, if we succeed when we worship Him and we have plenty of food, and are well,³⁰¹Jeremiah 44:17. then we will observe His Torah.” For that was the intent of the people there [in Massah]³⁰²Exodus 17:7. that they would see that if G-d would provide water for them through a miracle from Himself, they would follow Him in the wilderness, and if not, they would forsake Him. This was considered a great sin on their part, for, after it had been confirmed to them with signs and wonders that Moses was a prophet of G-d and that the word of the Eternal in his mouth was truth,³⁰³See I Kings 17:24. it was no longer proper to do anything as a test. Whoever does it, is not testing [the credibility of] the prophet, it is only G-d blessed be He, whom he is testing to determine whether the Eternal’s hand waxed short.³⁰⁴Numbers 11:23. He prohibited for all generations to test the Torah or the prophets because it is not proper to worship G-d by being skeptical or by requesting a wonder or some test, since it is not G-d’s will to perform miracles for all men at all times.³⁰⁵See Vol. II, p. 172 (at end of page). Nor is it fitting to serve Him in order to receive a reward.³⁰⁶Aboth 1:3. Instead, should one find suffering and misfortune [as a result of] serving Him and walking in the ways of the Torah, it is proper that he accept everything as a just judgment and he should not say, as the wicked ones of our people said, And what profit is it that we have kept His charge, and that we have walked mournfully, because of the Eternal of hosts?³⁰⁷Malachi 3:14. Scripture states here Ye shall diligently keep the commandments of the Eternal your G-d, and His testimonies,³⁰⁸Verse 17. [alluding] that these are the miracles which He did for you of old in order that they be a testimony for you, such as the Passover, the Unleavened Bread, and the Booth. And you should keep His statutes³⁰⁸Verse 17. even though you do not know their purpose for, in truth, He will benefit you in the end. There is no need for verification of the Torah and the commandments since it has been confirmed to you that it is from Him, blessed be He. Similarly, if any prophet has [previously] been tested and confirmed as a true prophet with signs and wonders in accordance with the law of the Torah,³⁰⁹See Mishneh Torah, Hilchoth Yesodei Hatorah 7:7. you must not challenge his words regarding any reward or punishment he tells you about, and have no doubt about His power, exalted be He, [to bring it about]. Rather, you are to believe in His Torah and believe in His prophets and you will prosper. Thus he has assured us that ultimately the honor will surely come through possession of the Land and triumph over the enemies, for this was the great beneficence that was necessary for that generation. Thereafter he said that for future generations there was no need for testing [the reward for] the observance of the commandments; instead, they are to inquire of their fathers and their elders and they [the fathers and elders] will tell them of the veracity of the Torah and the commandments, as he will explain [in the verse], When thy son asketh thee³¹⁰Verse 20. — up to the conclusion of the section.

AND ABRAHAM DREW NEAR AND SAID, WILT THOU ALSO SWEEP AWAY THE RIGHTEOUS WITH THE WICKED? The anger¹⁴⁴Ramban understood the verse as Onkelos rendered it, namely, that the word ha’aph does not mean “shall also”, but it means “the anger.” The verse reads: “shall the anger of G-d sweep away.” See Rashi. of the Holy One, blessed be He, is His attribute of justice. Now Abraham thought that this would sweep away the righteous with the wicked, not knowing of G-d’s thoughts in which He thought of them with His mercies, as I have explained.¹⁴⁵At the end of Verse 20 here. Therefore, Abraham said that it is proper and good that He should forgive the entire place because of the fifty righteous inhabitants, but it is inconceivable even according to the Divine attribute of Justice to slay the righteous with the wicked,¹⁴⁶Verse 25 here. for if so the righteous will be as the wicked, and they will say, It is vain to serve G-d.¹⁴⁷Malachi 3:14. And all the more is this inconceivable according to the Divine attribute of Mercy since He is the Judge of all the earth,¹⁴⁶Verse 25 here. and He does justice,¹⁴⁸With righteousness. (Tur quoting and interpreting Ramban.) even as it is said, And the Eternal of hosts is exalted through justice,¹⁴⁹Isaiah 5:16. and we say in our prayers, “The King of judgment.”¹⁵⁰Literally, “the king, the Justice,” implying that the King is Justice. (See my Hebrew commentary, p. 112.) This prayer is said on the ten days from Rosh Hashanah to Yom Kippur. (Berachoth 12b.) This is the significance of the double use of the expression, It is unworthy of Thee.¹⁵¹In Verse 24 here. One for the attribute of justice, and one for mercy, as explained above. And the Holy One, blessed be He, conceded that He would forgive the entire place for the sake of the fifty righteous, for He will conduct Himself towards them with the attribute of Mercy.
What informs you of all this¹⁵²That Abraham thought that they would be judged only by Divine justice, and G-d told him that they would be judged with Divine mercy. is the fact vayomer hashem (And the Eternal said)¹⁵³Verse 26 here. is written with the Tetragrammaton, and all references by Abraham to the Divine Name are written Ado-noy.¹⁵⁴The Tetragrammaton signifies Divine mercy, while the Name beginning with Aleph Dalet signifies Divine justice. This has now been clarified.