In his commentary on Parshas Shemos, Rashi invokes several midrashic interpretations which provide some unusual insights into the background and youth of Moshe Rabbeinu. Rashi notes that:

1. Yocheved, Moshe’s mother, gave birth to him at the age of 130, and Hashem restored Yocheved’s youth for that purpose.

2. When Moshe was born, his home became filled with radiance.

3. Moshe’s basket in the Nile was coated with tar on the exterior only, so that he (“that tzaddik”) did not have to smell the strong odor of the tar.

4. Pharaoh’s daughter’s arm miraculously elongated so that she could extend it over the river to reach Moshe in his floating basket and bring him to shore.

5. When Pharaoh’s daughter looked into the basket, she saw the Shechinah with Moshe.

6. Moshe was appointed by Pharaoh over his palace.

If we think about it, we notice that much of the background of Moshe parallels events that occurred to the Avos: Sarah’s youth was restored so that she could bear Yitzchak; Yitzchak had a radiance about him, and Chazal relate that the Shechinah resided among the Avos; the caravan that brought Yosef to Mitzrayim was carrying pleasant-smelling spices rather than oils, so that Yosef (the tzaddik – Rashi on Bereshis 37:25) should not experience foul odors. Moshe’s infancy clearly indicated that he was very special and was brought into the world by Hashem for a unique, holy purpose, just like the Avos.

However, there is more. Pharaoh’s daughter’s arm miraculously extending to save Moshe from the water hints at the outstretched arm of God in redeeming B'nei Yisroel from Mitzrayim. Additionally, just like B'nei Yisroel’s initial experience in Mitzrayim was through Yosef, who was appointed over Potiphar’s home and was part of Egyptian royalty, and Yosef’s family enjoyed the bounty of Mitzrayim as noble guests, so too was Moshe put in charge of Pharaoh’s palace and provided with a comfortable, upper-class life therein and in Egyptian society. Furthermore, we read in Parshas Shemos how Moshe’s existence in Mitzrayim was altered from one of freedom and nobility to one of a persecuted outcast; this mirrors the Jews’ history in Egypt, which began with comfort and freedom and developed into slavery and persecution.

Why did Moshe’s youth and life in Mitzrayim parallel the experience of the Jewish nation there? The answer may be that in order for B'nei Yisroel to believe in Moshe’s mission, Moshe himself had to be the successful manifestation of that mission. It was necessary for Moshe to personally reflect the history and aspirations of the Jews in Mitzrayim so as to gain their allegiance and to inspire them. Moshe was the embodiment of the people and their dreams: perpetuating the legacy of the Avos, he was connected with the Shechinah; Moshe also had entered Egyptian life with respect and comfort and then became subject to physical and societal persecution, and he had been personally redeemed – both physically by the outstretched hand of Pharaoh’s daughter and spiritually by having communion with the Shechinah. Moshe’s life as an individual was the symbol and microcosm of the past, present and future life of the entire people.

Moshe represented the history and future of the Jewish nation, and was thereby God’s uniquely-designated shaliach (emissary) for the Geulah (Redemption).