The Savior as revealed in the Tanakh
I, even I, am the LORD; and beside me there is no Savior. (Isa 43:11)
Despite the fact that the Tanakh provides the record of God's deliverance of His people, the word moshia' (a participial form of the verb yasha, to deliver or to save) does not occur with great frequency in the Scriptures (it appears nearly half of the time in the latter part of the book of Isaiah).
In the Jewish mindset, the concept of salvation is more national (corporate) than personal (as modern Christianity tends to view it). The salvation of the individual Jew is directly bound up with the salvation of the entire people, and includes the hope of being rescued from national enemies, of the Temple's complete restoration, and of the full corporate inheritance of the covenantal blessings of Adonai. For the Jew, Hamoshia' is a this-worldly, temporal leader who would rescue corporate Israel from her enemies and make the nation great in all the earth.
The idea of a "Savior of the Jewish people," then, is bound up with the idea of national Israel and the restoration of the Kingdom of David on earth. This (among other reasons) partly explains why the Jewish people tend to reject Jesus as their Savior: from their point of view Jesus did not rescue corporate, national Israel from her enemies nor set up the kingdom of David....
As Christians, however, we believe that Yeshua' indeed did all of these things -- but in an "already/not-yet" sort of way. He already has effected full deliverance from the ultimate enemy of the Jewish people (i.e., sin and the devil), but He has not yet fully restored the temporal glory of the Kingdom of David and will not do so until He comes again to establish His rule in Jerusalem. Maranatha, Lord Jesus!
Deliverer. One who "makes wide" or "makes sufficient." One who gives freedom from distress and the ability to pursue one's way. Often understood in a "this-worldly" manner of political deliverance, the word is also used to ultimately portray Adonai's deliverance and salvation of the Israel of God. Derived from the Hebrew verb Yasha'. Note that the Name for Jesus - Yeshua - is derived from this same root.
Note: moshia' is not etymologically connected with the word mashiach, though there is overlap in the concepts between a Savior and the Messiah.
References: Deut. 22:27; 28:29, 31; Jdg. 3:9, 15; 6:36; 12:3; 1 Sam. 10:19; 11:3; 2 Ki. 13:5; Ps. 7:11; 17:7; 18:42; Isa. 19:20; 43:11; 45:15; Zech. 8:7.
The Deliverer; the Savior. Though this form does not directly appear in the Tanakh, it is widespread in Jewish thinking and is prevalent in the B'rit Chadasha.
Yeshu'ah. [yeshuat- construct form]
Noun feminine. Salvation; Deliverance. State of being made free from distress.
References: Exo. 15:2; Ps. 119:155; Isa. 26:1; 49:8; 52:7; 59:17; 60:18; Hab. 3:8.
God of Israel the Savior
Elohei Yisrael Moshia'.
God of Israel the Savior (Isa. 45:15).
The Giver of Salvation
The Giver of Salvation (Psa. 144:10).
A note about Moses (Moshe)
The name Moses comes from the verb masha (qal present active participle) and means "he who draws out." Although Moshe was indeed a savior-figure in the Tanakh (who "drew his people out" of Egypt) and his name perhaps involves a word play on the word moshia', the proper name is probably not directly etymologically related to the word moshia'. Indeed, Moses himself spoke of the Coming Prophet who would ultimately deliver the Jewish nation, and this is a reference to the Mashiach Jesus (Deut. 18:18-19).