It seems like a simple title, but Midrash Tehillim 90, a collection of rabbinic interpretations of the Book of Psalms, dives deep into what that name really means. It's not just about being a good guy, it's about a profound relationship with the Divine.
Rabbi Yehuda bar Simon, quoting Reish Lakish, offers an intriguing perspective. He says that God is called "the Man of God" because, like a man who fulfills his vow, God always fulfills His promises. We see this echoed in Numbers 30:3, which states, "He shall not break his word; he shall do according to all that proceeds out of his mouth." And, of course, remember Moses' plea in Deuteronomy 10:12: "Arise, O Lord, and return to Your resting place, You and the Ark of Your strength." It all points to the unwavering nature of God's commitment.
But the midrash doesn't stop there. It shines a spotlight on Moses' incredible power of prayer. Think about it: we might pray for an hour, maybe even a whole day if we're really pouring our heart out. But Moses? Deuteronomy 9:18 tells us that he "fell down before the Lord, as at the first." Rabbi Berachiah and Rabbi Helbo, citing Rabbi Samuel bar Nahmani, emphasize that Moses left no corner of heaven untouched by his prayers. He prayed for forty days and forty nights! The midrash tells us that God even turned to the angels and said, "Have you seen his strength?" as in Psalm 103:20, "Bless the Lord, his angels, the mighty in strength."
What made Moses' prayer so special? The people themselves said, in Exodus 20:19, "You speak with us, and we will hear." He was their intermediary, conveying God’s word. He put forth to them in the tens of thousands what they could not hear themselves.
The midrash illustrates this with a parable. Imagine three people seeking freedom from a king. The first two simply ask for forgiveness for their rebellions, and the king grants it. But the third? He doesn't ask for himself. Instead, he asks to rebuild a desolate part of the king's land. The king replies, "This is a great crown for you."
Similarly, David came to pray, asking God to "Hear my just cause" (Psalm 17:1). Habakkuk, in a moment of confusion and pain, questioned God's justice, wondering why the righteous sometimes suffer while the wicked prosper. (Habakkuk 1:4 and 1:13). It's a raw, honest moment of wrestling with faith. The midrash points out that Habakkuk almost spoke inappropriately, "I uttered a prayer to Habakkuk the prophet about my mistakes."
But when Moses prays for the people, asking God to "Please forgive the iniquity of this people," God's response is similar to the king's: "This is a great crown for you, that I pass over my will before you, as it is said, 'A prayer of Moses, the man of God.'" The midrash emphasizes that the phrase "Moses, the man of God" wasn't just a label; it signified the power of his intercession.
The midrash continues with a compelling analogy: A king, furious with his son, intends to kill him. But someone pleads for the son's life, reminding the king of his love. The king relents. Later, the king reflects: "If I had killed my son myself, I would have stumbled. But remember my loved ones who asked for mercy for him, and what shall I do for him? I shall make him a father to kings." This echoes God's words to Moses in Deuteronomy 9:14, "Let me alone and I will destroy them." And Moses' powerful response in Numbers 11:15, "If this is how you treat me, please kill me."
Moses wasn't just asking for mercy, he was offering himself as a sacrifice. He was saying, "Kill the one who kills." He essentially said, "If I speak against them, they will kill me, but if I do not do your bidding, I am obliged to be killed before you. From here and from here I am the one who is killed." This ultimate act of selflessness prompts God to forgive, as stated in Exodus 32:20, "And God said, 'I have forgiven according to your word.'"
The midrash concludes with a final image of Moses leading the Israelites out of Egypt. When Moses confessed, "I do not know the way," God promised in Exodus 23:20, "Behold, I send an angel before you." But Moses, ever the devoted leader, insisted, "Even if you send many angels, I will not leave you if you are not before me." And God, honoring Moses' unwavering commitment, declared, "I swear by your life, I will do your decree," (Exodus 33:14) "My presence shall go and I will give you rest."
So, what does it mean to be called "the Man of God"? It's about unwavering faith, selfless devotion, and the extraordinary power of prayer. It's about a relationship so profound that it can sway the Divine will. And perhaps, it's a reminder that we, too, can strive for that same level of connection, that same unwavering commitment to something greater than ourselves.