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How can Jews fulfill their universal mission of tikkun olam with such small numbers? The Torah (תורה)'s statement "not because you are numerous" reveals that influence comes not from projecting success to attract followers, but from empowering others to reach their potential. Leadership means making yourself smaller to lift others up.
Rabbi Zweig addresses a fundamental question that has troubled him for years: How can the Jewish people fulfill their stated universal mission of establishing international brotherhood (tikkun olam) when they constitute such a tiny fraction of the world's population with minimal apparent power or influence? The question becomes more acute when considering the Ramchal's interpretation of the Mishna in Avos that describes the proper path as one that brings "tiferet" - which Ramchal translates as establishing international brotherhood, meaning Jews have a responsibility not just for themselves but for fixing the entire world. The shiur focuses on the verse in Parshas Vaeschanan (Devarim 7:7): "Not because you are more numerous than all the peoples did Hashem (ה׳) desire you and choose you, for you are the fewest of all peoples." Rabbi Zweig examines the commentaries' difficulties with this verse. The Rashbam asks why the Jews would need to be told they weren't numerous - they clearly knew their small size. The Ramban (רמב"ן) questions why anyone would think God loves people because of their numbers. Various answers are proposed but found wanting.
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Devarim 7:7
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Why did the brothers hate Yosef when he received the kutonet pasim, yet strangers saw him as special? The kutonet represented Yaakov's recognition of Yosef's leadership ability—his power to uplift and unify. The brothers' jealousy blinded them; the Torah omits his name when they see him (just "oto"), but strangers always saw "Yosef." True chein comes from seeing others clearly, without the bias of our own needs.
Why did the materials for the Mishkan equal exactly what was needed with no waste, despite the principle that blessing doesn't rest on counted items? The shiur explains that Moshe's complete faithfulness—working solely for Hashem's agenda—transformed counting from an act of personal ownership into one that strengthened divine connection, thereby increasing blessings. Korach's self-interest inverted this principle, costing him everything.
Why does Rashi describe the Mishkan as "collateral" for Jewish sins? Rabbi Zweig develops the concept that God limited His own collection rights—accepting only the Mishkan's destruction rather than the nation's annihilation. This reflects the relationship of a father who reduces his own claims to ensure his children's survival.
Why does the Torah give a detailed accounting of silver and copper but not gold in Parshas Pekudei? The three metals represent three types of givers: those who give selflessly (gold), those seeking a two-way benefit (silver), and those buying honor (copper). The Midrash's three groups suspecting or praising Moshe reveal more about themselves than about Moshe—we judge others by our own standards.
