Today, let's delve into a passage from Shemot Rabbah, a compilation of rabbinic interpretations on the Book of Exodus, specifically section 47. It reveals a surprising strategy employed by the righteous when approaching the Divine.

The text opens with the curious phrase "write for yourself," and then it proposes that the righteous approach God with "craftiness." Now, don't misunderstand that word – it doesn't mean deception. Instead, it signifies a strategic, step-by-step approach. They begin with a small request and gradually work their way up to the bigger, more important ones.

Think about Abraham. The passage references Song of Songs (7:2) "How fair are your steps in sandals…the handiwork of a craftsman" and connects it to Abraham’s famous plea regarding Sodom and Gomorrah in Genesis 18:23: "Will You destroy even the righteous with the wicked?" According to this midrash, Abraham didn't just barge in demanding mercy. He approached with careful, calculated steps, building his case incrementally.

David, too, is presented as using this method. We read in Psalms 32:5, "I acknowledged my sin to You; I did not hide my iniquity." Initially, he frames it as a single sin, a single iniquity. But then, in the same verse, he expands: "I said: I will confess my transgressions to the Lord, and You forgave the iniquity of my sin, Selah." As Shemot Rabbah points out, only after receiving forgiveness for that initial sin does he admit to multiple transgressions. He starts small, gains ground, and then reveals the full extent.

But perhaps the most compelling example is that of Moses. Remember the Golden Calf incident? Moses, in Exodus 32:31, initially tells God, "Please; this people has sinned a great sin." The text suggests that by initially speaking negatively about the Israelites, Moses drove away the "angels of destruction." The angels figured, why bother getting involved when Moses is already doing the job for them? They wouldn't want the patriarchs blaming them for the destruction of their children.

Once the angels depart, Moses switches tactics. He pleads with God, "Now, if You will bear their sin..." (Exodus 32:32). He argues that the entire Torah, the whole foundation of their relationship, is at stake. "The Lord spoke to Moses, saying," "speak to the children of Israel," and so on. If the Israelites are eradicated, what will Moses do with the Torah? How can he fulfill God's commands? This leads to his powerful, almost desperate declaration: "And if not, please erase me from Your book that You have written" (Exodus 32:32).

The midrash takes it a step further, suggesting Moses even challenges God's own commandment against idol worship. Moses argues that the command, "You shall not have other gods before Me" (Exodus 20:3), uses the singular "lekha" (you). "Did You perhaps say to them: You [lakhem, plural] shall not have?" Moses asks. He positions himself as taking responsibility, offering himself as a substitute. When God sees Moses' willingness to sacrifice himself, He responds by essentially saying, "For your sake, I am giving them the Torah."

The passage concludes with the ministering angels questioning whether God is giving Moses free rein to write whatever he wants. Will Moses claim authorship of the Torah himself? God reassures them, "Heaven forbid that Moses would do such a thing. And even if he were to do so, he is trustworthy." This trust is rooted in Numbers 12:7: "Not so My servant Moses, in all My house he is trustworthy." According to Rabbi David Luria, even if Moses were to write something God didn't dictate, it would still align with God's will.

So, what does this all mean? It seems the tradition is teaching us about the power of strategic communication, even with the Divine. It highlights the importance of building a relationship, of approaching difficult conversations with careful consideration, and of demonstrating genuine commitment. It's a reminder that even in our prayers, in our most heartfelt pleas, there's room for wisdom, for strategy, and for a willingness to put ourselves on the line. It also emphasizes the unique relationship between God and Moses, where trust and devotion were so profound that they shaped the very foundation of Jewish law and tradition. Food for thought, isn't it?