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Twice in Sefer Shemot (Shemot 4:21 and 5:1) Moshe approaches Pharaoh on Bnei Yisrael’s behalf in order to request their redemption from Egypt. Both times Pharaoh denies Moshe’s request and intensifies the Jews’ workload as a result. In response to Pharaoh’s cruel actions, Moshe cries to Hashem, “Lamah hare’otah la-am ha-zeh? Lamah zeh shelachtani” - Why have You done bad to this nation? Why have You sent me? (Shemot 5:22). In response to Moshe’s questions, Hashem answers, “You will see what I will do to Pharaoh, for with a strong hand he will send them and with a strong hand will he chase you from his land” (Shemot 6:1). Various mefarshim are troubled by Moshe’s questions and Hashem’s answer. Was Moshe actually rebuking Hashem’s actions? If so, was this appropriate? And how does Hashem’s response of “You will see what I will do to Pharaoh” answer Moshe’s seemingly critical questions?

In order to resolve these questions, Rashi suggests that Moshe inappropriately rebuked G-d and therefore Hashem responded to him in this fashion. Rashi contrasts Moshe’s reaction to Avraham’s when G-d commanded him, “And you shall bring (Yitzchak) as a sacrifice” (Bereishit 22:2). Instead of questioning Hashem, Avraham acted swiftly to carry out G-d’s command. Because Moshe rebuked G-d, Hashem responded with, “And now you will see what I will do to Pharaoh,” (i.e. the miracles and makkot); however, Moshe will not see Bnei Yisrael conquer and inhabit Eretz Yisrael.

Similarly, the Netziv agrees that Moshe was criticizing G-d for allowing Pharaoh to act cruelly towards Bnei Yisrael and not performing outward miracles in order to protect His nation from the Egyptians. In response to Moshe’s inappropriate criticism, Hashem responds, “atah tir’eh”- now you will see what I shall do to Pharaoh, and you (Moshe) will recognize that what I am doing is for the good of Bnei Yisrael and not the bad.  Hashem was telling Moshe that he would see the open miracles He will perform for Bnei Yisrael because Moshe was unable to realize that Hashem was mastir panav, hiding His face, and was not yet performing visible, open miracles. 

Unlike the Netziv and Rashi, the Rashbam suggests that Moshe was not trying to challenge G-d’s actions. Rather, he connects the words, “lamah hare’otah la-am ha-zeh” - why have You done bad to this nation, to “lamah zeh shelachtani” - why have you sent me. Moshe was questioning why Bnei Yisrael were suffering under Pharaoh if they were worthy of being redeemed. And if they weren’t worthy of being saved because of their sinful natures then why did Hashem send Moshe to lead them out of Egypt? Moshe was not blaming G-d for the Jews’ misery because he was aware of the sins they had committed in the past; rather, he was logically asking what his role was in the salvation of the Jewish people. Like the Rashbam, the Ramban agrees that Moshe did not intend to act inappropriately towards G-d; rather, Moshe was asking a logical question about the duration of the process of redemption. Moshe had thought that Hashem would immediately begin performing open miracles against the Egyptians. However, when Moshe saw that this was not the case, he asked Hashem why the redemption was taking so long.

Rabbenu Chananel also writes that Moshe was not challenging Hashem, but rather asking Him a philosophical question. After witnessing the horrific events that Bnei Yisrael experienced in Egypt, Moshe was asking HaShem through the words, “lamah hare’otah la-am ha-zeh” why bad things happen to good people. Rabbenu Chananel points out through the passive word of “hare’otah” Moshe was asking why Hashem was being passive and allowing (not causing) Pharaoh to give the Jews such an intense slavery. Moshe was not blaming G-d for actively causing the hardships; rather, he was asking G-d why He was being passive and allowing this to happen to His people.

A common theme that arises from most of these mefarshim is that Moshe recognized that Bnei Yisrael were suffering when they did not deserve to be. Moshe witnessed the first time that the Jews were being persecuted in a land that did not belong to them. Throughout the course of Jewish history, Jews around the world have struggled and continue to struggle to maintain their Jewish identity despite persecution. While there is rampant anti-Semitism and hate even in the modern era, it is our test to not forgo our Jewish identity and continue our traditions. Even when horrible tragedies occur, it is our duty to remember that Hashem has an ultimate plan for us like He did in Egypt. Although we may not see G-d’s open miracles nowadays, we should remember that Hashem is mastir panav and performing hidden miracles for us every day.

Ve-hi she-amdah talks about the past enemies of our forefathers, and about nations throughout history that have persecuted and exiled the Jews. We say, “ve-hi she-amdah la-avoteinu ve-lanu” - And it is this that has stood by our fathers and us. What is “this” that is referred to here? Rabbi A. Wolf suggests that the covenant concluded with Avraham has always stood by us. Even though enemies have risen against us in all ages, we can rely on G-d to stand by us.  This is the reason that the word “ve-lanu,” a plural term, is used. Not only has one nation risen up against us but, “elah she-be-chol dor va-dor omdim aleinu le-chalotenu” - There are nations in every generation that try to stand up against us. There is never a year that the Jews are not being persecuted some place in the world. But despite the many nations that have stood up against us numerous times in Jewish history, “Ve- Hakadosh Baruch Hu matzilenu me-yadam”—HaShem will ultimately save us and bring the geulah, like He did for His nation in Egypt.