I
The story of Pesach is inextricably linked to the heroic life of Moshe Rabbeinu. Ultimately, the Torah teaches, "Never again has there arisen in Israel a prophet like Moshe, whom Hashem had known face to face" (Devarim 34:10). As such, we cannot strive to be as great as Moshe. Nonetheless, every Jew can be as righteous as Moshe (Rambam Hilchos Teshuva 7:2). What does this mean?
"Moshe received the Torah at Sinai and gave it to Yehoshua" (Avos 1:1). Only Moshe received all of Torah; all others were given it but something was lost in transmission. Only Moshe saw clearly; all others saw reflections or dreams (Bamidbar 12:6,8). Moshe was the humblest person (3). Since he had absolutely no personal agenda, he saw clearly.
Moshe's humility was greater than Avraham's (Chulin 89a). Hashem called "Moshe Moshe" (Shemos 3:4) without the line that usually exists between the two repetitions of a name, such as exists in (Braishis 22:11) "Avraham Avraham" (Shemos Rabba 2:6). The separating line represents the gap between the person's potential, represented by the first name, and the actual person, represented by the second name. Only Moshe, who was exceedingly humble, reached his full potential (Rav Chaim of Volozhin, Avos 1:1). No prophet will ever be like Moshe, but for everyone has there is the possibility of being righteous like Moshe, reaching his/her full potential through great humility.
Moshe's name is omitted from the Hagada. Klal Yisroel feels bad, and poignantly searches for their hero to thank and credit him (see Shira Hashirim Rabba 3:2). But Moshe, in his humility, prefers anonymity.
II
"Hashem saw that Moshe went to see, and He called out to him from the bush and said ‘Moshe Moshe'" (Shemos 3:4). Moshe left his palatial setting and went out to his brothers to see their burdens (2:11). He focused his eyes and heart to be distressed over their suffering (Rashi). "Hashem said, ‘You left your affairs and went to see the pain of Yisroel and help them. I will, in kind, leave the angels and speak with you'" (Shemos Rabba 1:27). Moshe saw Hashem because he went to see the pains of his brothers. His love and active concern for them resulted from his humility, which led him to ignore his comfort and focus on the problems of Klal Yisroel. Rashi explains "Hashem saw Bnai Yisroel" (2:35) to mean He focused on them and did not hide His eyes. Moshe's focus on the burdens of Am Yisroel was a reflection of Hashem's focus.
"At the image of (utmunas) Hashem does he (Moshe) gaze" (Bamidbar 12:8). The Netziv understands this phrase to equate Moshe's manner of looking with that of Hashem, i.e. Moshe's look of empathy and clarity resembled Hashem's. Moshe saw Torah clearly because of his humility and lack of any personal agenda, and similarly saw all of the world, and its people, clearly for the same reason.
III
"One with a good eye will be blessed, for he has given of his best to the poor" (Mishlei 22:9). This refers to Moshe. Hashem gave the pilpul (in-depth analysis) of Torah to Moshe, but he had a good eye and shared it with all of Klal Yisroel (Nedarim 38a).
The same good eye that sees the Torah clearly and sees the best in people gladly shares the most precious commodity, Torah, with others. Moshe, the great prophet, was happy to share the great gift of prophecy as well. "Would that the entire people of Israel be prophets" (Bamidbar 11:29). By sharing pilpul with, and wishing prophecy upon, Klal Yisroel, Moshe's uniqueness may be diminished but his humility, and the love of Am Yisroel that it engendered, motivated his ultimate spiritual altruism.
As an advocate for Am Yisroel, Moshe demanded that Hashem exercise the same "good eye" when dealing with His wayward people. Even if a slave doesn't obey his master, a magnanimous master gazes upon him with a pleasant face. So too, You should not look at their stubbornness, as it says (Devarim 9:27), "do not turn to the stubbornness of these people" (Bamidbar Rabba 16:28).
Only one who posses a good eye should be given a kos shel bracha (read "yevorach" as "yevarech", Sotah 38b). One who sees the good side of others can bless for them and can bless them, as Moshe did. On the Seder night, the ba'al habayis, who has demonstrated his good eye by inviting the poor, leads the zimun (Orach Chaim 479:1).
IV
Moshe took the bones of Yosef with him (Shemos 13:19). Chassidic masters interpret that Moshe took the essence (atzmius) of Yosef with him (Iturei Torah). Yosef had an ayin tov (good eye) to the extent that the ayin hara (evil eye) had no power over his descendants (Rashi Breishis 49:22). He fed the entire world (42:6) and had mercy on the very brothers who mistreated him (Rashi 42:8). When Yosef brought evil reports to his father about his brothers, his sole intention was l'shem shomayim, for Hashem's sake, so that Yaakov could help his brothers improve.
Yosef's brothers viewed him as a threat to Am Yisroel, akin to their uncles Esav and Yishmael, and sold him l'shem shomayim. And yet, despite their ostensibly pure motivation, this sale is the paradigmatic interpersonal sin (Meshech Chochma Vayikra 16:30). How did their l'shem shomayim intentions lead to a grave sin? The brothers were jealous of Yosef (37:11) and their jealousy did not allow them to see clearly. Without jealousy they would have seen that Yosef was a tzaddik (Rashi Shemos 1:5) and would have either forgiven his evil reports to their father, or brought their complaints to their father for his resolution. Yosef did not anticipate his brothers' jealousy because he lacked it completely. He forgave and assisted those who harmed him. It is this ayin tov essence that Moshe took with him.
On Pesach we must learn from the generosity of spirit of the great leaders who saved us, both in Egypt and when leaving Egypt. This includes avoiding jealousy that clouds our wisdom and leads to serious interpersonal failings, fostering a sense of humility which allows us to reach our potential, and seeing and feeling the pain of our brothers, especially in Eretz Yisroel, and endeavoring to assist them.
We should try to emulate Moshe and see Am Yisroel, even its wayward members, as Hashem does, in a positive light, even as we entreat Him to focus on our tribulations and not our sins (Selichos, Day2). Hopefully, if Klal Yisroel learns and internalizes these lessons, Hashem will quickly fulfill, "in Nissan they will be redeemed" (Rosh Hashana 11b).