Shemot תרל”א 5
מה ששאל מרע”ה מה שמו כו’ ואח”כ מיאן בשליחות כאילו הי’ רוצה לידע שמותיו ית’ ולא ילך אח”כ.
What Moses our teacher asked, “What is His Name?” and afterward refused the mission, as if he wanted to know the Divine Names and then not go.
The Sefat Emet explains that Moses’ questioning and hesitation appeared as though he sought deeper Divine knowledge instead of accepting the mission.
אבל נראה שמתשובת שמותיו ית’ ראה שדבר קשה השליחות לפניו.
But it appears that from God’s answer concerning His Names, Moses saw that the mission before him would be difficult.
God’s revelation alerted Moses to the gravity and challenge of redeeming Israel.
כמ”ש לעיל.
As stated above.
This refers back to earlier teachings where the difficulty of the mission was already implied.
ואח”ז אמר מי אנכי.
And afterward he said, “Who am I?”
Moses’ humility deepened once he grasped the magnitude of the Divine mission.
במד’ כי הש”י הבטיח אנכי אעלך.
The Midrash says that God promised: “I shall surely bring you up.”
This Divine assurance frames Moses’ hesitation in a broader redemptive context.
ורצה מרע”ה להיות הש”י בעצמו הגואל.
And Moses wanted God Himself to be the Redeemer.
Moses yearned for a direct Divine redemption, without any human intermediary.
ואם הי’ כן הי’ הגאולה מיד ולא הי’ קישוי העבודה יותר.
For if that had been so, the redemption would have come immediately and the labor would not have become harsher.
A purely Divine redemption would have bypassed the intensified suffering in Egypt.
וכ’ כי אוציא פרש”י מה ראוין ישראל לגאולה.
And it is written: “For I shall bring out,” and Rashi asks: Were Israel worthy of redemption?
Rashi notes the question of Israel’s merit at this moment in history.
וכי מרע”ה דיבר סרה על ישראל.
Did Moses speak negatively about Israel?
This challenges the assumption that Moses criticized the people.
הלא מסר נפשו על א’ מישראל כל ימיו.
Behold, he gave his life for even a single Israelite all his days.
Moses’ lifelong devotion shows he would not speak badly of them.
אבל אמר שאין הגאולה יכול להיות רק ע”י הש”י בעצמו.
Rather, he said that the redemption could only come through God Himself.
Moses argued not from criticism, but from a desire for a higher form of redemption.
וכאשר שמע שעלה צעקת בנ”י לפניו ית’ ורוצה לגואלם והי’ עת רצון לפניו ית’.
And when he heard that the cry of Israel had risen before God and that He desired to redeem them, and it was a moment of favor before Him…
The Divine willingness created an opening for Moses to speak boldly.
אמר כן כדי שישיב הש”י לפניו כי ראוין הם.
He said this so that God would answer him that they indeed were worthy.
Moses’ words aimed to evoke a Divine affirmation of Israel’s merit.
כמ”ש תעבדון כו’ על ההר הזה.
As it is written: “You shall serve… on this mountain.”
This refers to the future merit of receiving the Torah.
שיעלה לפניו זכות אמירת נעשה ונשמע.
That the merit of their future declaration “We will do and we will hear” would rise before Him.
The Sefat Emet emphasizes the power of Israel’s future commitment.
וכן מ”ש בפ’ תשא ושב אל המחנה בגמ’ ברכות וברש”י שם כשאני בכעס כו’ ע”ש.
And similarly what is written in Parashat Ki Tissa, “Return to the camp,” in Berakhot and in Rashi there: “When I am angry…”
Another example where Moses speaks in a way meant to elicit a favorable Divine response.
ג”כ הפי’ שאמר מרע”ה כן כדי שישיב לו הש”י כך.
Likewise, Moses spoke so that God would answer him accordingly.
Moses’ statements were strategic, aimed at securing mercy for Israel.
ובוודאי מרע”ה שנבחר לגואל הי’ כל דבריו לטובת ישראל.
And certainly Moses, who was chosen as redeemer, spoke all his words for the sake of Israel.
Everything Moses said was rooted in devotion to the people.
ומסר נפשו לומר מה שאינו ראוי לזכותן של ישראל.
And he risked himself to say things that, on the surface, were not appropriate for Israel’s merit.
Moses spoke boldly—even dangerously—for the sake of Israel’s redemption.
כמ”ש במד’ כשראה הש”י שבשביל ישראל אמר כן כו’.
As the Midrash says: When God saw that he spoke this way for Israel’s sake…
The Midrash affirms Moses’ intentions as entirely for the people’s benefit.
Summary: The Sefat Emet teaches that Moses’ questions and apparent objections were not resistance but a profound desire for a direct Divine redemption, and a strategy to elicit God’s affirmation of Israel’s worthiness. All his words were for Israel’s sake, rooted in self‑sacrifice and deep love.
