The beginning of this week's parsha details the great hospitality that Avraham displays toward the three guests traveling by his home. He runs toward them, welcomes them in, offers them water to wash up, tells them to relax in the shade, and invites them to enjoy some bread to give them strength to continue on their way. In actuality, Avraham arranges for much more than bread; he adds a choice animal, butter and milk. The Gemara (Bava Metzia 87a) uses this episode to illustrate that "righteous people speak little yet do a lot." Avraham committed to a small meal, but went above and beyond that commitment and served a great feast. This is contrasted with "wicked people speak a lot yet don't even do a little." The Gemara evidences this second idea with the interaction between Efron and Avraham in next week's parsha. Avraham is looking to purchase a plot of land for Sarah's burial. At first, in public, Efron announces that he will give the field to Avraham free of charge, but later, in private, Efron demands an exorbitant price. The Midrash (Tanchuma, Balak) cites a different Biblical incident to prove this point. In recruiting Bilaam to curse the Jews, Balak assures, "I shall bestow great honor on you." When Bilaam finally concedes and travels to Balak, all he receives is some livestock.

At a basic level, this dichotomy hinges on the weight given to one's word. The righteous person fulfills his commitment and even exceeds it, while the wicked person doesn't value keeping his word. Similarly, the righteous person thinks twice before promising while the wicked person flippantly throws his word around.

R' Yerucham Levovitz, the famed Mirrer Mashgiach, points out a deeper disparity between these categories of people. The righteous person sees no importance in announcing his intentions. When there is a need for action, he does what he feels is warranted without calling any attention to himself. In our particular case, although Avraham needed to inform his guests of the impending meal so that they would agree to stay, spelling out the details was not necessary. The wicked person, on the other hand, attributes value to the mere announcement of his plans. After calling a press conference and making a grandiose proclamation, he feels he has taken a significant step in the right direction and is left less motivated to carry out his objective.

This is an important lesson for us to bear in mind. When something needs to be done, we should spring into action and not get caught up in voicing our opinions. When something needs to be changed, instead of just expressing our frustration and lecturing about great ideas, we should roll up our sleeves and get to work. There may be a time and place for venting or protesting, but this shouldn't replace concrete actions. We should follow in the ways of Avraham and be doers, not talkers.

Avos D'Rav Nosson (13) adds that G-d too practices this ideal. When G-d promises Avraham that the nation to enslave his children will be judged, He uses just one word: Dan - I will judge (Bireishis 15:14). Yet the verse that describes the great miracles that took place during the redemption from Egypt (Devarim 4:34) is composed of 27 words. G-d said little yet did a lot. R' Saadya Gaon, cited by Rebbeinu Yonah (Avos 1) notes that the Torah contains a trove of eschatological literature. The books of Yeshaya, Yirmiya, Yechezkel and Trei Asar are replete with prophesies about the wonderous miracles we will witness at the time of the redemption and in the Messianic era. Since G-d adheres to this principle, the eventual redemption will be infinitely greater than all those prophesies. Rabbeinu Yonah concludes this thought with the assurance that there will be a great reward for those who inculcate within themselves a belief in these future miracles. May we merit to see the redemption speedily in our days.