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Why does the Torah (תורה) say Moshe should gather seventy "ish" rather than "anashim" for the Sanhedrin? The Midrash explains that "anashim" denotes stature and importance, while "ish" represents someone who doesn't project their greatness. True leadership requires profound humility - being extraordinary yet appearing ordinary.
This shiur explores a fascinating Midrash that questions why Hashem (ה׳) told Moshe to gather "seventy ish" rather than "seventy anashim" for the Sanhedrin. The Midrash explains that "anashim" is the language of prominence and stature (lashon hashivus), while "ish" represents something different entirely. Rabbi Zweig develops the thesis that "ish" represents someone who doesn't project their greatness or importance, even though they possess extraordinary qualities. The analysis draws on several key examples. "Hashem ish milchamah" - God as a "man of war" - represents the ultimate act of humility, where the Almighty chooses to fight wars rather than simply willing His enemies out of existence. "V'ha'ish Moshe anav me'od" shows Moshe as an "ish" precisely because despite being the greatest prophet, Torah (תורה) scholar, and leader in history, he projected himself as an ordinary person among the people.
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Parshas Beha'aloscha - Midrash on selecting seventy elders
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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.
