As Purim approaches, thousands of Israeli children and families grapple with poverty
Near the end of Parshas Va’etchanan, so inconspicuously that we can sometimes miss it, is a statement with such far-reaching implications that it challenges the impression that has prevailed thus far in the Torah, giving an entirely new complexion to the biblical image of the people Israel:
“The Lord did not set his affection on you and choose you because you were more numerous than other peoples, for you are the fewest of all peoples” (Deuteronomy 7:7).
This is not what we have heard thus far. In Bereishit, God promises the patriarchs that their descendants will be like the stars of the heaven, the sand on the seashore, the dust of the earth, uncountable. Abraham will be the father, not just of one nation but of many. At the beginning of Exodus we read of how the covenantal family, numbering a mere seventy when they went down to Egypt, were “fertile and prolific, and their population increased. They became so numerous that the land was filled with them” (Exodus 1:7).
Three times in the book of Deuteronomy, Moses describes the Israelites as being “as many as the stars of the sky” (1:10, 10:22, 28:62). King Solomon speaks of himself as set among “the people you have chosen, a great people, too numerous to count or number” (1 Kings 3:8). The prophet Hosea says: “The Israelites will be like the sand on the seashore, which cannot be measured or counted” (Hosea 2:1).
In all these texts and others it is the size, the numerical greatness, of the people that is emphasized. What then are we to make of Moses’s words that speak of its smallness? Targum Yonatan interprets it not to be about numbers at all but about self-image. He translates it not as “the fewest of peoples” but as “the most lowly and humble of peoples.” Rashi gives a similar reading, citing Abraham’s words “I am but dust and ashes,” and Moses and Aaron’s, “Who are we?”
Rashbam and Chizkuni give the more straightforward explanation that Moses is contrasting the Israelites with the seven nations they would be fighting in the land of Canaan/Israel. God would lead the Israelites to victory despite the fact that they were outnumbered by the local inhabitants.
Rabbeinu Bachya quotes Maimonides, who says that we would have expected God, King of the universe, to have chosen the most numerous nation in the world as His people, since “The glory of the king is in the multitude of people” (Proverbs 14:28). God did not do so. Thus Israel should count itself extraordinarily blessed that God chose it, despite its smallness, to be His am segulah, His special treasure.
Rabbeinu Bachya finds himself forced to give a more complex reading to resolve the contradiction of Moses in Deuteronomy, saying both that Israel is the smallest of peoples and “as many as the stars of the sky.” He turns it into a hypothetical subjunctive, meaning: God would still have chosen you, even if you had been the smallest of the peoples.
Sforno gives a simple and straightforward reading: God did not choose a nation for the sake of His honor. Had He done so, He would undoubtedly have chosen a mighty and numerous people. His choice had nothing to do with honor and everything to do with love. He loved the patriarchs for their willingness to heed His voice; therefore He loves their children.
Yet there is something in this verse that resonates throughout much of Jewish history. Historically Jews were, and are, a small people (today less than a fifth of one percent of the world’s population). There were two reasons for this. First is the heavy toll taken through the ages by exile and persecution, directly by Jews killed in massacres and pogroms, indirectly by those who converted – in fifteenth century Spain and nineteenth century Europe – in order to avoid persecution (tragically, even conversion did not work; racial anti-Semitism persisted in both cases). The Jewish population is a mere fraction of what it might have been had there been no Hadrian, no crusades, and no anti-Semitism.
The second reason is that Jews did not seek to convert others. Had they done so, they would have been closer in numbers to Christianity (2.2 billion) or Islam (1.3 billion). In fact Malbim reads something like this into our verse. The previous verses have said that the Israelites are about to enter a land with seven nations: Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites and Jebusites. Moses warns the Israelites against intermarriage with them, not for racial but for religious reasons: “They will turn your children away from following Me to serve other gods.” Malbim interprets our verse as Moses saying to the Israelites: Don’t justify intermarriage on the grounds that it will increase the number of Jews. God is not interested in numbers.
About the Author: Rabbi Lord Jonathan Sacks, former chief rabbi of the British Commonwealth, is the author of many books of Jewish thought, most recently “The Great Partnership: Science, Religion, and the Search for Meaning.”
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