Amazingly, this concept goes even further. The Midrash (Midrash Rabbah, Parshas Pekudei) relates that there was a pious but impoverished tanna named Rabbi Shimon ben Chalafta. One Friday, Rabbi Shimon had no money and could not afford to buy food for Shabbos. Rabbi Shimon prayed to Hashem, begging Him for some food. Suddenly, a hand came from the sky and dropped a precious gem into his hand. Rabbi Shimon sold the gem and bought food for Shabbos.
That night, Rabbi Shimon’s wife came to the table and saw the food. Knowing they couldn’t afford anything, she demanded that Rabbi Shimon tell her how he got the food. Though he didn’t want to say, Rabbi Shimon eventually gave in and told her what had happened. Rabbi Shimon’s wife ordered him to retrieve the gem after Shabbos and return it, admonishing him, “Do you want our table in the next world to be lacking?” Still, Rabbi Shimon did not want to return the gem. Finally, they agreed to go to Rebbe (Rabbi Yehuda HaNasi) to ask his advice.
Upon hearing the story, Rebbe told them that he would replace any loss they would incur from his own portion in the World to Come. Rabbi Shimon’s wife countered with a cryptic response that the commentators explain to mean that Rebbe couldn’t replace their loss. Rebbe conceded and Rabbi Shimon agreed to return the remaining money. After Shabbos, a hand came from the sky and Rabbi Shimon gave it the money.
This story is puzzling. Why did Rabbi Shimon’s wife refuse to accept the gem? They were destitute and could not even afford to buy food. Wouldn’t accepting this gem be a worthwhile investment? Though they would lose a little in the next world, it would surely be worth it because Rabbi Shimon would have an easier time learning without starvation and worry!
To answer this question, the Kochvei Ohr (Chapter 8) quotes this teaching of Avos D’Rebbe Nosson. He explains that Rabbi Shimon’s wife did not want to accept the gem because she realized the immense value of a mitzvah done despite difficulty. Her husband learned Torah despite overwhelming poverty. Had they kept the gem, it would not be as difficult for Rabbi Shimon to learn and his learning would no longer be as great. It wasn’t just the sacrifice of some Olam Habba that made her object; rather, it was the diminishment of all his future learning.
But this story requires further explanation. Rebbe was by far the greatest tzaddik in the generation. He was certainly on a higher level than Rabbi Shimon. Why wouldn’t he be able to replenish the losses, even if they were significant? What was the meaning of Rabbi Shimon’s wife’s response?
The Kochvei Ohr explains that each mitzvah has its own type of reward that cannot be compared with the reward for other mitzvos. The calculation of reward is unlike money, with which a five-dollar bill is worth five singles. Rather, the various rewards are like different flavors. Just as different flavored delicacies are not comparable and there is no value system with which to compare them, there is a different type of reward for each mitzvah and the rewards cannot be compared. Not only does this apply to different mitzvos, it applies even to differences in the other calculations that affect the greatness of the mitzvah. One of the most important measures is the difficulty involved in performing the mitzvah. Thus, a mitzvah done despite difficulty is not just worth over a hundred times a mitzvah done without challenge; it enters an entirely different dimension. Each variation in the extent and style of difficulty yields a unique reward for success that cannot be compared to any other.
This was Rabbi Shimon’s wife response to Rebbe. Although Rebbe was the Gadol Hador and his Torah study and mitzvos were greater than Rabbi Shimon’s in many ways, he lacked one thing. Rebbe was wealthy. He had never learned Torah despite poverty. He had never learned despite pangs of starvation and without knowing where his next meal would come from. Thus, even Rebbe couldn’t replace the reward that would have been lost.
We learn a profound lesson from this story. Challenge is the opportunity for greatness. Succeeding despite difficulty is your opportunity to accomplish what cannot be matched by anyone else, because nobody else faces the exact same challenges you do. This makes your accomplishments unique and significant. Further, succeeding despite great challenge is your opportunity to do mitzvos that are in a different stratosphere than mitzvos done without difficulty. Great deeds of others can’t compare to the mitzvos of someone who is looked down upon and faces intense challenges. Succeeding despite daunting obstacles is the most impressive accomplishment. It is the way to attain greatness.