We often think of God as all-powerful, distant, maybe even a little intimidating. But what if I told you that Jewish tradition also emphasizes God's incredible humility?

Shemot Rabbah, a collection of rabbinic interpretations on the Book of Exodus, explores this very idea. It begins with the verse "He gave to Moses," connecting it to a verse in Psalms (18:36): "You gave me the shield of Your salvation." This, the Midrash suggests, speaks to Israel, who trust in God, finding refuge in Him. As Psalms 18:31 says, "He is a shield for all who take refuge in Him." But it goes deeper than that. "Your right hand assists me," the verse continues, and this is linked to the Torah itself! "From His right, a fiery law to them," as we find in Deuteronomy 33:2.

But here’s the kicker: "Your humility makes me grow great" (Psalms 18:36). Is it possible to describe God as humble? Rabbi Abba bar Aḥa offers a striking image to illustrate this point. He says that normally, a student sits before a teacher. When the lesson is over, the student expresses gratitude, acknowledging the teacher's time and effort. But when God gave the Torah to Israel, in a sense, He thanked them! It's as if God, in His immense humility, was expressing appreciation for their willingness to receive His teachings. The Midrash refers us to Bereshit Rabbah for a similar idea, connecting it to the story of Abraham in Genesis 18:2, "He lifted his eyes and saw, and behold, three men." God visited Abraham after his circumcision, and as it were, Abraham was sitting while God was standing. That's a powerful image of divine humility.

Rabbi Simon takes this idea even further. He points to Genesis 18:16, "The men arose from there and looked toward Sodom…" It should have said, he argues, "The Lord was still standing before Abraham." Because God was standing and Abraham was sitting, that would have been the accurate description. But the Torah subtly changes the wording to preserve God's honor. As we find a few verses later in Genesis 18:22, "Abraham was still standing before the Lord." Rabbi Simon sees this as a "scribal emendation," a subtle change made out of respect. It highlights the extraordinary humility of God, who allows even human scribes to seemingly "correct" the text to maintain His honor.

Ben Azzai adds another layer. Think about how earthly kings behave, he says. When their subjects are loyal, they shower them with gifts and attention. But if they rebel? All that stops. Not so with God. Even when we, down here, are "engaging in angering Him," God, up above, continues to give us the Torah, which, as the Midrash emphasizes, "is entirely life."

The Midrash is driving at something profound here. God’s humility isn’t a weakness; it’s a source of strength and a testament to His boundless love. It's a willingness to meet us where we are, even when we fall short. This idea challenges our assumptions about power and authority. It suggests that true greatness lies not in dominance, but in humility and selflessness.

So, what does this all mean for us? Maybe it’s an invitation to cultivate our own humility. To recognize that true strength lies not in lording over others, but in serving them. To remember that even in our imperfections, God continues to offer us the gift of Torah, the gift of life. It's a radical, beautiful, and deeply Jewish idea – that the most powerful being in the universe is also, in a way, the most humble. And that, perhaps, is what makes Him truly great.