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Why did Moshe complain about Bnei Yisrael's worsening situation when the Avos never questioned unfulfilled promises? The Avos understood that Hashem (ה׳)'s promises involved a gradual process, but Moshe expected immediate supernatural intervention since he was Hashem's direct agent. When things deteriorated instead, Moshe concluded either the plan had changed or his mission was impossible.
This shiur examines the opening of Parshas Vaeira, focusing on Hashem (ה׳)'s response to Moshe's complaint at the end of last week's parsha. When Moshe questioned why Hashem made things worse for the Jewish people after sending him to Pharaoh, Hashem contrasts Moshe with the Avos, saying 'I appeared to Avrohom, Yitzchok and Yaakov with Kel Shakai, but My name Hashem I did not make known to them.' Rabbi Greenberg analyzes Rashi (רש"י)'s bringing of the Midrash that explains how the Avos could have complained but didn't - Avrohom had to buy a burial plot despite being promised the land, Yitzchok's wells were taken away, and Yaakov had to purchase a place to pitch his tent. Yet they were not 'mehaher acharei midosai' (quick to question God's attributes) while Moshe was. The shiur explores a fascinating discrepancy where Rashi presents different examples in different places of what the Avos could have complained about, noting that Rashi sometimes follows Midrashic interpretations while other times presents his own pshat. The core question addressed is why Moshe felt entitled to complain when the Avos, facing similar disappointments, remained silent. Rabbi Greenberg suggests that Moshe understood there was a process involved in the promises to the Avos - they weren't meant to be fulfilled immediately. However, when Hashem sent Moshe as His direct agent, Moshe expected immediate divine intervention without any process. The shiur analyzes the burning bush episode, citing the Sefas Emes who explains that Moshe's concern wasn't fear for his safety, but rather his inability to understand how he could be Hashem's agent while Hashem simultaneously needed to act directly ('ani v'lo malach'). Moshe questioned how a human could have such dvekus with the Shechinah and still exist. The burning bush demonstrated that this was possible - the bush contained the divine presence yet wasn't consumed. Rabbi Greenberg concludes that Moshe's complaint stemmed from his understanding that if Hashem was acting directly through him (l'maaleh min hateva), then the redemption should happen immediately like 'yeshuas Hashem k'heref ayin.' When things got worse instead, Moshe reasoned that either the plan had changed or he was being sent to do something impossible. The shiur ends by noting that next week will address why Moshe's reasoning was incorrect and why his complaint was considered a ta'ana.
Parshas Vaeira 6:2-3
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