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Why did Moshe say "anachnu ma" (we are nothing) including Aharon, not just himself? The shiur develops that true anavus means recognizing we don't own our abilities—they are Hashem (ה׳)'s koach reflected through us, like the moon reflecting sunlight. This is why HaChodesh Hazeh Lachem is the first mitzvah (מצוה): it establishes that Klal Yisrael, like the levana, exists to reflect Hashem's will in the world.
Rabbi Zweig opens with two foundational questions about humility. First, his father's question: How could Moshe Rabbeinu say "anachnu ma" (we are nothing) including Aharon? Saying "I am nothing" might be humility, but saying "we are nothing" seems to diminish someone else. Second, Rav Yisrael Salanter in Even Yisrael distinguishes two types of anavus: humility before Hashem (ה׳) (which is logical) and humility before other people (which he calls "k'neged atzecha"—counterintuitive). If it's illogical, why should it be a proper midah? The shiur's central answer begins with the Gemara (גמרא) in Chulin about the sun and moon. Originally both luminaries were equal, but the moon complained that two kings cannot share one crown. Hashem told the moon "lechi ve'ma'atei atzmech"—go diminish yourself. The moon protested: because I said something proper, I'm being punished? Hashem responded that tzaddikim are called "katan" (small)—Yaakov Avinu and Dovid HaMelech are called katan—so this is actually greatness. Yet the moon remained unsatisfied, so Hashem said to bring a korban each Rosh Chodesh as a kapara for having diminished the moon.
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Shemos 12:1-2 (Parshas Bo/Vayakhel - HaChodesh Hazeh Lachem)
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