Sir Moses Montefiore was one of the most famous British Jews of the 19th century. He was born in Leghorn, Italy and grew up in London. In 1827, he made his first visit to Eretz Yisrael. His stay there had a profound effect on him; he became religiously observant and scrupulous in his performance of all mitzvos.
One Shabbos, the Chasam Sofer stayed in his home. Sir Moses was overjoyed to have the honor of hosting such a great Torah scholar and honored his guest in every way, physically and spiritually.
Sir Moses was a humble man and was always looking to grow in his observance. After Shabbos he asked the Chasam Sofer if there was anything he did over Shabbos that was not fully in accordance with halacha.
The Chasam Sofer replied immediately, “I saw nothing here this Shabbos that was in accordance with what is written in the Torah!”
Sir Moses was stunned. But the Chasam Sofer smiled and continued, “It says in the Torah, “And Yeshurun became corpulent and kicked” (Devarim 32:15). Rashi explains this means that when the Jewish people became rich and prospered because of G-d’s kindness they neglected their responsibilities towards their Creator.
“I have spent a Shabbos with someone who has been blessed with great wealth. Yet he has not rebelled or kicked. In fact the opposite is true; everything is done exactly according to halacha. Isn’t that contrary to what the Torah says would occur?”
“The man became great, and kept becoming greater until he was very great” (Bereishis 26:13). Rashi notes that the Philistines became so enamored with Yitzchak that they declared, “Better the manure of Yitzchak’s mules than the gold and silver of Avimelech.”
At first glance it seems Yitzchak was banished by Avimelech out of resentment and envy. Despite the fact that Yitzchak’s presence was a boost to his country’s economy, Avimelech couldn’t bear the honor Yitzchak was receiving above him.
What is more surprising is that the verse seems to attribute the greatness of Yitzchak to his financial achievements. While such an attitude is prevalent in society, it is inconceivable that the Torah would base Yitzchak’s greatness on his financial worth. What then does the Torah refer to?
Rav Shmuel Berenbaum zt”l (B’korei Shemo) explains that true greatness is not measured by how one conducts himself in public or based on magnanimous actions, but rather on how a person conducts himself in the privacy of his own home.
It is well-known that Rav Yisroel Salanter zt”l considered Rav Zundel Salanter to be his foremost rebbe. What is not as well known is that Rav Yisroel didn’t even know Rav Zundel until after his marriage. In fact, Rav Zundel was virtually unknown until Rav Yisroel publicized his righteousness and sagacity.
In Salant Rav Zundel was known as Zundel hessig macher – the vinegar maker. The custom was that when someone in the city made a wedding, everyone from the village would attend. Rav Yisroel noticed a simple man – Rav Zundel – eating in the corner at one of the tables and watched in amazement as the unassuming guest conducted himself with incredible precision and meticulousness to every detail of halacha. Rav Yisroel recognized the man’s hidden greatness and immediately accepted him as his own mentor.
Rav Yisroel recognized greatness in the simplistic behaviors of Rav Zundel, how he acted when he thought no one else was looking. Anyone can appear spiritual and holy when he is davening or learning Torah. The true measure of a person can be viewed in how he conducts his physical affairs – how he eats, drinks, and deals in business.
A Jew has a responsibility to be moral and upright in every nuance and facet of his life. He doesn’t only learn Torah, he must live Torah. Even when he goes shopping it should be apparent from his conduct that he is a Torah Jew.
This was the profundity of the initial test given to Avraham Avinu, “Lech Lecha.” If G-d assured Avraham that hearkening to his command would guarantee him wealth, prestige, and success, what was the test?
It is far easier to be a good Jew when he is comfortable at home, can daven with a minyan when he wants, has seforim at his disposal, and everything is very convenient vis-à-vis his Judaism. The question is if he can be as devout and dedicated when he is on the road, and things aren’t too convenient. When he is successful in business and lucrative offers tug at him and it’s time to serve G-d, is he able to adhere to his spiritual responsibilities at the cost of greater personal gain?
The test of Lech Lecha was whether Avraham could maintain his level of allegiance and dedication to G-d on the road when he was harried and uncomfortable, as he had when settled in his homeland with all of its amenities and comforts. In that sense, the test was more a testament to the greatness of Avraham Avinu than the Akeidah, because it entailed maintaining his level of spirituality while involved in the most mundane activities, and despite being unsettled.
This is the underlying idea behind the greatness of Yitzchak Avinu. When the Torah states that he became exceedingly great, it was not because he had become wealthy, but rather that he remained righteous despite his newfound wealth. Yitzchak now had many responsibilities that precluded isolating himself in Torah study and spiritual pursuits all day. He now had to deal with his wells and financial interests. And yet, the surrounding Philistines recognized that he did not compromise on his morals one iota, but remained faithful and upright. They therefore flocked to Yitzchak and preferred to engage in business with him rather than with their own king. It was the contrast in moral standing that made Avimelech appear inferior to Yitzchak, and caused him to banish Yitzchak from his land.
There are certain individuals who command a level of respect which causes others to behave more dignified when they are around. People who speak in a coarse or somewhat unbefitting manner will not do so in the presence of certain people whom they respect.
The Philistines recognized Yitzchak as an ethical person and they realized that they acted and spoke differently when they were in his presence. They admiringly hated him for giving them that conscience, and they ran him out of town.
A person who exudes such sensitivity in behavior and speech is a walking Kiddush Hashem – a sanctifier of G-d’s Name. He does so through his daily conduct, even without saying a word.
As we usher in the month of Kislev, we begin to anticipate the holiday of Chanukah. At the end of the Al Hanisim prayer recited throughout Chanukah, we repeatedly mention the word “gadol – great.” Greatness entails overextending, to reach above and beyond the standard norm.
The Maccabees merited miracles during the time of Chanukah because they acted with heroic courage beyond the norm, and so G-d in turn performed miracles for them beyond the norm.