The sedra starts with a seemingly simple statement.

"And Elokim (G-d) talked to Moshe and he spoke to him, I am HaShem."

There are several names in Hebrew for G-d. Each name denotes a different aspect of his character....at least as it is perceived by human beings. The name Elokim is used, when G-d is behaving in a "stern" and "strict" way. The name HaShem is used when he is behaving in a "generous" and "kind" way.

The same is true about the words VaYomer (spoke) and Vayedaber (talked). The former suggests gentle and sympathetic speech and the second harsh and severe speech.

The simple statement at the beginning of our sedra now becomes far more complex. G-d speaks harshly to Moses and then seamlessly changes to a gentle mode.

Rashi addresses the harshness of speech and explains it was in response to Moshe speaking harshly to G-d at the end of the last Sedra. There Moshe protests that his mission was fruitless and has in fact made matters worse,

Chpt 5 Vs. 22 " Why for this, did you send me?"

The founder of the Yeshiva of Kelm, Reb Simcha Zissel explains Moshe's challenge to G-d. There is a teaching which says that one must learn to "bear someone's sufferings with them."

Reb Simcha Zissel says that someone else's sufferings are obviously foreign to you and indeed external to you. You must adopt strategies to make them part of you. You have to come to see their situation as though it was your own.

All abstracts are made tangible through the use of metaphors, similes and comparison. By building pictures in your mind of their situation, a person can imagine that it was their own! This is why the Torah reports.....

Chpt. 2 Vs. 11.

" And Moshe grew up and went out to his brothers and saw their burdens"

Rashi comments here that Moshe "Gave his sight and heart to be disturbed by their pain."

When he expressed his complaint to G-d about the failure of his efforts with Pharaoh, he was merely expressing their thoughts and their feelings. He had become as one with them and that is what they were thinking.

The two verses which tell of Moshe's complaint to G-d need the closest of analysis to see exactly what Moshe was saying.

" And Moshe returned to Hashem and he said, Adonoy why did you behave badly to this people, why for this did you send me? From the time I came to Pharaoh to speak in your name, things have become worse for this people, you have not saved, your people."

1. Why does the verse mention G-ds name twice? It should have said, And Moses returned to Hashem and said why did you behave badly etc. 2. Why is the second name of G-d different to the first? 3. It would seem that Moshe's complaint is with the second part of his mission. He was sent to speak to the Jews and then to Pharaoh. He complains that things have gone wrong in the second part.

To unravel this knot we need to understand two essential pieces of background.

The Alshich says in the sedra of Bhaloshecha that (religious) people make a fundamental mistake when they are experiencing troubles. His statement is so earth-shattering, I will translate it exactly.....

" It is the way of those of little understanding, that when a crisis comes to them, that they pray to G-d! They say things like, "Alm-ghty, save us please, because no one can save us except you." and such similar things. Instead of making matters better they in fact make them worse!! By asking G-d to help, G-d looks at their "File" to see if they deserve to be helped ( it may be found lacking) but this is not the approach. The wrong that people have done is recorded and remains on record. Firstly they should make sure that their record is clean and then they can ask for help. First they should do Teshuva (repentance)."

It is interesting to note that in our prayers on Yom Kippur we say " Teshuva ViTefilla ViTzedoka" that Repentance and Prayer and Charity, can change an evil heavenly decree. The order is not random.

The second essential context is the Talmud in Shabbos 55a. There the story is told that only once did Hashem want to ignore the behaviour of the Jews. Justice (Elokim) protested that it would be unfair to ignore their guilt and HaShem was "forced" to concede. ( It is obvious that in absolute terms there is no division between sides of G-ds nature. It is rather, as The Rambam points out, the Torah employs language and imagery that we can relate to).

Now we can re-examine Moshe's protest to G-d. When he was sent on his mission it was by G-d employing the name HaShem. The first part, to the Jews, has been a success. He is then to perform the second part, which seems to fail. Moshe is convinced that Elokim has protested that the Jews do not deserve the Exodus and that their crimes are too great ( Jews did indeed assimilate into Egyptian idolatry) Moshe returns to Hashem but he addresses Adonoy, that is another name for the strict side of G-d. He asks why was he sent to Pharaoh. He is echoing the point that the Alshich made. It would have been better to go to the Jews and wait till he has succeeded in setting them on the correct path. He would have preferred to purge the traces of idolatry first and only then press for the Exodus. This way invites the protest of Elokim.

So in our first seemingly simple Statement G-d addresses his concerns.......

"And Elokim (G-d) talked to Moshe and he spoke to him, I am HaShem"

G-d is saying " you are concerned that Justice (Elokim) has swayed HaShem to relinquish His plans? It is just the opposite. Elokim has in one verse turned into HaShem. Talking has become speaking.

One last question remains. Why does the normal procedure of wiping the slate clean and then expecting G-d's help not apply here?

The answer is in Chpt.3 Vs. 11. ......

"And Moshe said to HaElokim who am I that I should go to Pharaoh and that I should take the Jews out from Egypt."

Rashi explains that Moshe was indeed concerned that the Jews, who being steeped in Idolatry, were not worthy of being saved. G-d reassured him by saying....

" And you ask me what Merit do they posses that I should take them out from Egypt? I have a great reason for this exodus, In the future they will stand before me at this mountain. Three months after the exodus they will be on a level to deserve to receive the Torah at mount Sinai."

G-d first appeared to Moshe and gave him his mission at the burning bush as the G-d of Abraham, Isaac and Jacob. G-d reminded Moshe that he was their G-d. Bnei Yisroel were their Children. The potential was just waiting to be unleashed. It still is and with the coming of the Moshiach, will be again.