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Why does Devarim 7:7 emphasize that Jews are the smallest of nations? Rashi (רש"י)'s reading reveals that 'lo merubbechem' means 'don't make yourselves great' - teaching that true influence comes from diminishing oneself to elevate others. This explains how Avrohom and Moshe influenced thousands through humility, and why Jewish outreach must focus on helping people grow rather than asking them to 'join us.'
This shiur addresses a fundamental question about Jewish purpose and influence in the world. The speaker begins by examining the verse in Deuteronomy 7:7 that states Hashem (ה׳) did not choose the Jewish people because of their great numbers, as they are the smallest of nations. Various commentaries are explored, including the Rashbam who suggests this refers specifically to the seven nations of Canaan, and the Seforno who interprets it as meaning Hashem didn't choose them for His own glory. Rashi (רש"י)'s interpretation becomes the focus, reading 'lo merubbechem' not as referring to actual numbers, but as an attitude - 'you don't make yourselves great.' This leads to the core insight: true influence comes not from projecting power and asking people to 'join us,' but from diminishing oneself and focusing entirely on elevating others. The speaker contrasts this with failed movements throughout history, including Hitler's initial success through promising to make others great, which ultimately collapsed when it became about serving the regime.
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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.
