Midrash Tehillim, a collection of rabbinic teachings on the Book of Psalms, offers some fascinating perspectives on this very question.

The Midrash opens with a powerful statement from Rabbi Elazar HaKappar: Israel was redeemed from Egypt because of four specific merits. What were they? First, "they did not change their names." They held onto their identities, their heritage, even in the face of immense pressure to assimilate. Second, "they did not change their language." They continued to speak Hebrew, maintaining a connection to their ancestors and their unique culture. Third, "they did not engage in immoral behavior." They maintained a moral compass, a sense of righteousness, even amidst the degradation of slavery. And fourth, "they did not reveal secrets."

Think about that last one for a moment. According to Rabbi Elazar HaKappar, twelve months before the Exodus, God told them they would be leaving! Exodus 3:22 says, "And you shall borrow from your neighbors…" Imagine knowing that, holding that secret, and not letting it slip under the intense scrutiny of Pharaoh's Egypt. The Midrash highlights how even when a woman was asked about her possessions, she didn’t reveal the impending departure. That’s some serious solidarity.

The Midrash even addresses the issue of moral failings directly. It acknowledges that there was one instance of immoral behavior, referencing Leviticus 24:10: "And the son of an Israelite woman went out [and committed a sin with a non-Jewish man]." But, notably, the Torah makes this incident public, highlighting it as an exception rather than the rule.

But the story doesn't stop there. The Midrash then brings in a chorus of other rabbinic voices, each offering their own interpretation of what merit truly brought about the Exodus.

Rabbi Yehuda, for example, argues that the redemption came through "the merit of the blood of the Passover sacrifice and the blood of circumcision." He points to Ezekiel 16:6, where God says, "In your blood, live!"—linking the covenant of blood to the promise of life and freedom.

Then Rabbi Nechemia chimes in, suggesting that the Israelites were redeemed "in the merit of the Torah." He connects Exodus 2:25, "And God saw the children of Israel," with Exodus 20:15, "And all the people saw the voices" (referring to the giving of the Ten Commandments). The implication? That God saw their potential to receive and embody the Torah. He further adds that Exodus 3:12 says "When you take the people out of Egypt, you will serve God on this mountain," indicating that the Exodus' purpose was to bring the people to Sinai for the giving of the Torah.

Rabbi Yehoshua ben Levi believed that the Israelites were redeemed in the merit of the Tabernacle, drawing on Exodus 39:43 ("And Moses saw all the work") and Exodus 29:46 ("That I may dwell among them"). The Tabernacle, the portable sanctuary, symbolized God’s presence dwelling among the people.

Rabbi Elazar offers yet another perspective, attributing the redemption to the merit of Hananiah, Mishael, and Azariah, the three who famously refused to bow down to Nebuchadnezzar’s idol (Daniel 3). He connects Exodus 2:25 ("And God saw the children of Israel") with Isaiah 29:23 ("They shall sanctify My Name, and sanctify the Holy One of Jacob"), and then links this to Daniel 1:4, which describes Hananiah, Mishael, and Azariah as "children in whom there is no blemish." Their unwavering faith and dedication to God, even in the face of death, served as a powerful merit for the entire nation.

And finally, Rabbi Abba bar Kahana suggests that they were redeemed in the merit of the generation of Isaiah, referencing Isaiah 29:23, "The work of My hands in their midst."

What do we make of all these different interpretations? It's fascinating, isn't it? The Midrash, in its characteristic way, doesn't offer a single, definitive answer. Instead, it presents a multifaceted view, suggesting that the Exodus was a result of a complex interplay of factors: faith, identity, morality, covenant, Torah, divine presence, and unwavering dedication.

The Midrash concludes by stating that when David saw how many merits Israel had in their exodus from Egypt, he began to praise them with Hallelujah (Psalms 114-118). The praise of Hallelujah itself becomes an acknowledgment of the miraculous, the multi-layered, and the deeply profound nature of the Exodus.

So, what's the takeaway? Perhaps it's this: redemption is never a simple equation. It's not just about divine intervention; it's also about the collective strength, faith, and moral fiber of a people. It's about holding onto our identity, honoring our traditions, and striving to live a life of meaning and purpose. And maybe, just maybe, that's the kind of merit that can pave the way for our own personal and collective redemptions, even today.