Smallness as Divine Choosing

בפסוק לא מרובכם מכל העמים חשק ה' בכם כו' אתם המעט

Regarding the verse, "Not because you are more numerous than all the peoples did Hashem desire you... for you are the fewest" (Devarim 7:7).

The Sfas Emes opens with the verse describing why Hashem chose Bnei Yisrael — not for their numbers, but because they are the fewest.

אמרו חז"ל שממעטים עצמכם

Chazal expounded that this means: "because you make yourselves small."

Chazal reread the word for "fewest" as a verb: Hashem desired them because they make themselves small and humble.

דהא קשה כיון דאתם המעט מה שייך לומר לא מרובכם

Now this seems difficult, for since the verse already says "you are the fewest," what place is there to say "not because you are more numerous"?

He raises a question: if the verse concludes that they are in fact the fewest, why bother saying at the outset "not because you are more numerous"? The two clauses seem redundant.

אבל ישראל יש בהם ב' הבחי' מעט הכמות ורב האיכות

But Bnei Yisrael possess both aspects: they are few in quantity yet great in quality.

His answer is that Bnei Yisrael carry two dimensions at once — small in number, yet exalted in spiritual quality.

והם ב' בחי' יעקב וישראל

And these are the two aspects of Yaakov and Yisrael.

These two dimensions correspond to the two names of our forefather: Yaakov and Yisrael.

יעקב ע"ש המיעוט כדאיתא כ"מ שנאמר דך עני בישראל הכ' מדבר

Yaakov is named for the aspect of smallness, as it is brought down: wherever it says "the oppressed," "the poor," Scripture is speaking of Yisrael.

The name Yaakov reflects smallness and lowliness, as Chazal teach that verses about the poor and oppressed are speaking of Yisrael.

שלהם בחי' המיעוט והכנעה אל השי"ת

For their portion is the aspect of smallness and submission to Hashem.

Their defining trait under the name Yaakov is being small and submitting themselves entirely to Hashem.

מה שאין נמצא בשום אומה זה הביטול אל הש"י רק בישראל

This nullification before Hashem is found in no other nation — only among Bnei Yisrael.

Such genuine self-nullification before Hashem exists nowhere among the nations — it is unique to Bnei Yisrael.

וכמו כן הרוממות של נפשות בנ"י הוא רב יותר מכל העמים כמ"ש כי מי גוי גדול

And likewise, the exaltedness of the neshamos of Bnei Yisrael is greater than that of all the peoples, as it says, "For what great nation is there" (Devarim 4:7).

On the other side, the loftiness of the souls of Bnei Yisrael surpasses that of every nation, as the Torah testifies that no great nation compares to them.

וכן הבטיח הקב"ה לא"א ע"ה ואעשך לגוי גדול

And so too did the Holy One, Blessed is He, promise to Avraham Avinu, "And I will make you into a great nation" (Bereishis 12:2).

This greatness was already promised to Avraham Avinu, that he would become a great nation — a greatness of soul, not mere numbers.

זה בחי' הנפשות והנשמות שמתעלין למעלה ביותר וזה שם ישראל

This refers to the aspect of the nefashos and neshamos that ascend on high to the very loftiest heights, and this is the name Yisrael.

This is the dimension of the souls that rise to the highest heights, and it is captured by the name Yisrael.

ואמר הכתוב כי עיקר בחירות השי"ת בבנ"י אינו מצד הריבוי רק מצד המיעוט והכנעת הגוף

And Scripture is teaching that the essence of Hashem's choosing of Bnei Yisrael is not on account of their multitude, but rather on account of their smallness and the submission of the body.

The verse therefore teaches that Hashem's choice of Bnei Yisrael rests not on their quantity but on their smallness and the subjugation of the body.

כי מצד הרוממות יש לו ית' למעלה רבבות עולמות גבוה מעל גבוה

For from the side of exaltedness, the Holy One, Blessed is He, has before Him on high myriads of worlds, higher and higher without end.

When it comes to sheer loftiness, Hashem already has countless exalted worlds on high, so that alone could not be the reason for His choosing.

אבל מה שממעטין עצמם בעוה"ז זה עיקר שבחן של בנ"י

But the fact that they make themselves small in this world — this is the essence of the praise of Bnei Yisrael.

Rather, it is precisely that Bnei Yisrael make themselves small in this physical world that constitutes their true praise.

ובאמת מצד זה יוכל כל איש ישראל להתחזק בעבודת הבורא ית"ש כי רוממות הנשמות אין כל בנ"י שוין בזה

And in truth, through this every single Jew can strengthen himself in the avodah of the Creator, may His Name be blessed; for in the exaltedness of the neshamos not all of Bnei Yisrael are equal.

From this comes a practical encouragement: since not every Jew reaches the same heights of soul, that path is not equally open to all.

אבל בחי' המיעוט נמצא בכל איש ישראל:

But the aspect of smallness is found in every single Jew.

But the trait of smallness and humility is accessible to every single Jew, so each one can strengthen himself in serving Hashem through it.

Summary: The Sfas Emes asks why the verse says Hashem chose Bnei Yisrael "not because you are more numerous," only to then add "for you are the fewest" — seemingly a redundancy. He answers that Bnei Yisrael embody two dimensions at once, corresponding to the names Yaakov and Yisrael: Yaakov is the aspect of smallness and self-nullification before Hashem, a humility found in no other nation, while Yisrael is the aspect of exalted souls that ascend to the loftiest heights, the greatness promised to Avraham Avinu. The verse teaches that Hashem's choosing rests not on the lofty greatness of the neshamah — for Hashem already possesses endless exalted worlds on high — but specifically on the smallness and submission of the body in this world, which is the true praise of Bnei Yisrael. The Sfas Emes closes with a practical lesson: since souls differ in their heights, not every Jew is equal in the dimension of exaltedness, but the dimension of smallness and humility belongs to every single Jew, and through it each one can strengthen himself in the avodah of Hashem.