The Shemot Rabbah, a collection of rabbinic interpretations on the Book of Exodus, dives deep into this question, particularly in section 30. It all starts with a verse from Isaiah (56:1): “So said the Lord: Maintain justice and perform acts of charity.” But what does it mean to truly maintain justice?

Proverbs (24:23) warns us, "Showing favor in judgment is no good.” The Shemot Rabbah takes this to heart, explaining that when a judge is truthful and just, God, as it were, leaves the heavens and rests His Divine Presence right there with the judge. We find a similar idea in Judges (2:18), "And that the Lord would establish judges for them, and the Lord would be with the judge.”

But! And this is a big "but"... the moment a judge shows favoritism, God removes His Divine Presence. The angels, noticing this, ask, "Master of the Universe, what's wrong?" And God replies, "I saw the judge showing favor, so I left." Ouch. Psalm 12:6 echoes this sentiment: “Because of the robbery of the poor and the groans of the needy, the Lord says: Now I will arise.”

What does God do then? He draws His sword, as it were, to remind everyone that there is a Judge on high. Job (19:29) puts it starkly: “Beware of the sword, for fury by the sword will be for iniquity, so that you will know that there is punishment [shadun]” — though the text notes the word is written shadin, it's pronounced shadun, implying that there is ultimate justice [sheyesh din] in the world.

So, Solomon wisely said, “These too are for the wise: Showing favor in judgment is no good.” Because, as God says, according to Shemot Rabbah, it's really "not good" if He has to forsake you. Nahum (1:7) assures us: “The Lord is good; He is a stronghold on the day of trouble and knows those who take refuge in Him.” That’s why Isaiah urged us to “Maintain justice and perform acts of charity,” so that God might draw close to us, "For My salvation is soon to come."

The Midrash then turns to the story of Nebuchadnezzar. Remember him? The Babylonian king? When he had a troubling dream, Daniel, whose Hebrew name is Daniel but was also known as Beltshatzar, interpreted it.

According to the text, Daniel knew the dream meant Nebuchadnezzar would be driven away, and he pretended to be afraid. Nebuchadnezzar asked why, and Daniel, in a move some might call audacious, said, “My lord, may the dream be for your enemy, and its interpretation for your foe” (Daniel 4:16). The Shemot Rabbah points out that some see this as Daniel speaking impudently, since Nebuchadnezzar's greatest enemy was arguably God himself, given that he destroyed the Temple and exiled the Israelites.

However, the Midrash suggests Daniel directed his heart to God, wishing the dream upon this "enemy." Nebuchadnezzar then described his dream of a great tree providing food for all (Daniel 4:7, 9), symbolizing a king whose actions could bring life or death. Daniel then advised Nebuchadnezzar to “redeem your sins with charity” (Daniel 4:24).

Now, here's where it gets interesting. God wasn't thrilled with Daniel's advice! Why? Because God had already conveyed the value of charity to Abraham, as Genesis (18:19) says, “For I have known him, so that he will command…[to perform acts of charity].” Was God actually happy to give Nebuchadnezzar an opportunity to atone?

The Shemot Rabbah explains that Daniel's true intention was to help the exiled Israelites. He knew they had left Jerusalem penniless, and by advising Nebuchadnezzar to open his storehouses, he was actually providing for the Jewish refugees. For twelve months, Nebuchadnezzar supported Israel.

But then… Nebuchadnezzar, hearing the sounds of the poor gathering, lamented how his wealth was being wasted and how he wouldn’t have any honor if his property was gone. He locked the storehouses. Instantly, a Divine Voice declared, “While the matter was yet in the mouth of the king, a voice fell from the heavens: [To you it is said, King Nebuchadnezzar, the kingdom is removed from you]” (Daniel 4:28). The charity had kept him in tranquility for those twelve months.

If charity could benefit even the wicked Nebuchadnezzar, how much more so for Israel! Hence, “maintain justice and perform acts of charity.”

The Midrash illustrates this with an analogy of a person entering a province and hearing about a gladiatorial exhibition. Asking a gladiator when it will take place, he's told it's far off. But the one staging the exhibition says it's soon. Why the discrepancy? Because the gladiator doesn't want the exhibition to happen, knowing he'll be killed. Similarly, when Israel asked Balaam when salvation would come, he said, “I see him, but not now; I behold him, but not near” (Numbers 24:17). God’s like, “Don’t you know Balaam doesn’t want My salvation to come? Emulate your patriarch Jacob: “For Your salvation I await, Lord” (Genesis 49:18). Anticipate salvation, as it is near!”

And here’s a powerful idea: it’s not just your salvation that’s coming, but God’s salvation. The text even says, "Had the matter not been written, it would have been impossible to say it." God says to Israel, "If you do not have merit, I will do it for My sake." He is with us in distress (Psalms 91:15), and He will redeem Himself. Isaiah (59:16) says, "He saw that there was no man and He was astonished…[His arm brought salvation for Him].” Zechariah (9:9) adds, "Rejoice greatly, daughter of Zion…Behold, your king will come to you; he is righteous and redeemed.” The Midrash emphasizes that it doesn’t say "redeeming," but "redeemed," implying that God will act for His own sake even if we lack merit.

The Midrash concludes with another analogy: a merchant, hearing of robbers on the road, exchanges his merchandise for gems and diamonds, disguising them as cheap glassware. When the robbers stop him, he offers them "two for a sela, three for a sela." They scoff and leave him alone. Later, in the city, he sells the gems for their true value. When the robbers see him, they’re astonished. He explains that he was in a place of death back then, but now, they must pay the true price.

So it is with mitzvot, good deeds. In this world, we may not fully grasp their reward. But in the World to Come, we'll be astonished by the magnitude of what we've earned. Isaiah (64:3) says, “They never take heed, they did not they listen; no eye has seen [besides You, God, that which He will do for one who awaits Him].” It's not that they haven't heard, but that they can't comprehend the reward in this world.

Therefore, "For My salvation is soon to come, [and My righteousness to be revealed]" (Isaiah 56:1). As Psalms (3:9) declares, “Salvation belongs to the Lord.” And when we perform justice, we bring that salvation closer. Like Yehoshafat, who appointed judges (II Chronicles 19:5), and when the children of Amon and Moav attacked, God waged war for them (II Chronicles 20:15). Just as Moses said, “The Lord will wage war for you” (Exodus 14:14).

So, what does all this mean for us? It means that striving for justice and performing acts of charity aren't just good deeds; they're invitations for God's presence and actions. Even when we fall short, God's salvation is near. And perhaps, most importantly, even our smallest acts of kindness and justice have a value far beyond what we can imagine in this world.

And that, according to the Shemot Rabbah, is truly something to strive for.