We often picture a singular, unchanging divine being, but what if the truth is far more complex, more nuanced? What if God reveals Himself through many different faces, both harsh and merciful?

Midrash Tehillim, a collection of rabbinic teachings on the Book of Psalms, grapples with this very idea. Specifically, in Midrash Tehillim 105, it explores the verse, "Remember His wondrous deeds that He has done, the seed of Abraham His servant, the Lord our God throughout the earth.” It asks a profound question: "Who is the Lord our God?"

The answer, according to this Midrash, isn't simple. It's a mosaic, a spectrum of attributes revealed through various figures in the Hebrew Bible. The text proposes that God manifests through five attributes of punishment and five attributes of mercy. It's like looking at a multifaceted jewel, each facet reflecting a different aspect of the divine.

So, who are these figures that embody God’s attributes?

For the attributes of punishment, the Midrash offers some surprising examples. It begins with Nimrod, described in Genesis 10:9 as "a mighty hunter before the Lord." Then there's Esau, the father of Edom (Genesis 36:43), a figure often associated with conflict. We also see Dathan and Abiram (Numbers 26:9), who rebelled against Moses in the wilderness. King Ahaz (2 Chronicles 28:22), known for his apostasy, and even Ahasuerus (Esther 1:1), the often-capricious king from the Book of Esther, are included. Powerful figures, but not exactly role models.

But what about the attributes of mercy? Ah, here we find figures like Abraham (1 Chronicles 16:16), the patriarch and founder of the Jewish people. Then there’s Moses and Aaron (Exodus 6:27), the leaders who brought the Israelites out of Egypt. Ezra (Ezra 7:6), who led the return from Babylonian exile and helped rebuild Jewish life. Hezekiah (2 Chronicles 32:30), the righteous king who defended Jerusalem. And finally, David (1 Samuel 17:14), the shepherd boy who became king, the sweet singer of Israel.

These are figures of kindness, leadership, and redemption. They represent the compassionate side of the divine.

Rabbi Berachiah, quoting the sages, adds a crucial point: "The Holy One, blessed be He, is numbered among the righteous, as it says, 'The Lord our God throughout the earth, His judgments.'" This suggests that even God is, in a way, judged by His actions, implying a standard of righteousness that even the divine must adhere to.

What does this all mean? Well, it suggests that God isn't a static entity. God is dynamic, revealing Himself through a range of actions and through the lives of both the righteous and the wicked. Perhaps this is because we, as humans, need to see different facets of the divine in order to understand the totality of God's being. Maybe it means that even in figures we might consider flawed or even evil, there's a reflection – however distorted – of the divine.

It’s a challenging thought, isn’t it? But it invites us to look beyond simplistic notions of good and evil, to recognize the complexity of the world, and ultimately, to see the many faces of God reflected in the tapestry of human history.