Our story begins, as so many do, in the book of Exodus.
"Moses was herding the flock of his father-in-law Yitro, the priest of Midyan, and he led the flock into the wilderness, and he arrived at the mountain of God, to Ḥorev" (Exodus 3:1).
But the Shemot Rabbah, a classic collection of rabbinic interpretations on the Book of Exodus, sees something deeper in this seemingly simple verse. It draws a connection to Psalm 103:7: "He makes known to Moses His ways, His deeds [alilotav] to the children of Israel."
Now, why this connection?
The Midrash contrasts human actions with those of HaShem, the Holy One, blessed be He. Human actions, it says, can be distorted, even malicious. Think of the verse in Deuteronomy 22:14, "He pressed false charges against her." Ouch.
But HaShem’s actions? They are rooted in mercy. "The Lord is compassionate and gracious" (Psalms 103:8). This isn't just a nice sentiment; it's the foundation upon which Moses' entire mission rests.
The Midrash goes on to say that HaShem revealed these attributes to Moses precisely when Moses pleaded, "Please make known to me Your ways" (Exodus 33:13). Remember HaShem's response? "I will be gracious to whom I will be gracious" (Exodus 33:19). That, the Midrash tells us, is "the Lord is compassionate and gracious."
So, what "ways" did HaShem reveal? According to the Shemot Rabbah, it was "the path to the culmination [the redemption]" of the Egyptian exile. Moses learned how HaShem would ultimately free the Israelites.
And what about HaShem's "deeds," the alilotav? These, the Midrash says, were performed in Egypt "so that Israel would relate the deeds that the Holy One blessed be He did to Egypt." This ties into Exodus 10:2: "So that you relate in the ears of your sons […what I wrought [hitallalti] upon Egypt]." It wasn't just about liberation; it was about creating a story, a legacy of divine intervention to be passed down through generations.
The Midrash beautifully breaks down the qualities described in Psalm 103:8. "Compassionate" – meaning HaShem had compassion on Israel, ensuring the plagues didn't affect them. "And gracious" – meaning the Israelites "found grace in the eyes of Egypt." Even in the midst of suffering, there were glimmers of divine favor.
And finally, "Forbearing" (Psalms 103:8) – HaShem showed patience, "as He tilts the scales in favor of kindness, and He looked to the good and not to the evil that they were destined to perform." Even knowing the Israelites would stumble, HaShem chose to focus on their potential for good.
So, what do we take away from all this? It seems Moses wasn't just a random shepherd. He was chosen because he was open to understanding HaShem’s ways – ways defined by compassion, grace, and forbearance. He understood that even when things looked bleak, redemption was possible, and that even flawed people were worthy of divine love and liberation. And maybe, just maybe, that’s a message we can all use today.