The opening of our parsha contains the 4 leshonos of geulah. Those learning daf yomi should remember the gemara (Brachos 5) that lists a number of things that can be acquired only with yisurim, among them Eretz Yisrael and Torah. This is Hashem's response to Moshe. Why must Klal Yisrael experience such suffering? Because their destiny is "v'lakachti" = kabbalas haTorah, "v'hei'veisi" = Eretz Yisrael. (Chasam Sofer)
Despite such lofty dreams and promises, Klal Yisrael didn’t listen to Moshe's message -- “V’lo sham’u el Moshe m’kotzer ruach u’mei’avodah kasha.” Moshe came back to Hashem and asks how he can possibly deliver the demand to liberate Klal Yisrael to Pharoah if even Klal Yisrael won’t listen to him. Hashem responded: “Vayidaber Hashem el Moshe v’el Aharon v’yitzaveim el Bnei Yisrael v’el Pharoah melech Mitzrayim l’hotzi es Bnei Yisrael mei’Eretz Mitzrayim.” (6:13)
Meshech Chochma explains that Hashem is not simply reiterating his command to Moshe to deliver the original message. In fact, the message has changed.
Originally Moshe came to Klal Yisrael with this glorious vision of a wonderful future -- not only did he promise freedom from the backbreaking drudgery of slavery, but he promised independence in their own beautiful country, not to mention kabbalas haTorah, spiritual salvation. A person who is in pain doesn’t want to hear lofty dreams and promises. All they want is immediate relief. When a person is suffering, that suffering becomes their all consuming focus. They don't have the patience to listen to anything else. Hashem therefore told Moshe to go back to the people with one message alone: “Va’yitzaveim… l’hotzi es Bnei Yisrael mei’Eretz Mitzrayim.” For now, it’s enough to talk about and work on getting out of slavery. The dream and the fulfillment of those 4 leshonos of geulah could come later.
It's a beautiful diyuk in the pesukim, but I have one simple question: Hashem certainly knew that Klal Yisrael wouldn't listen to the whole speech and just wanted that message of relief. So why did he send Moshe to tell the people the 4 leshonos of geulah in the first place? Why not just deliver the short and sweet message up front?
I think the answer is (I think I touched on this once before) that even though the dreams and the lofty vision will not be listened to or absorbed quite yet, they still have to be articulated. A mission without a dream, a vision, is a band-aid. Band-aids don't inspire. Band-aids get you though the here-and-now, but don't give you a reason to look forward to tomorrow. Moshe had to first define to Klal Yisrael what geulah is -- not a band-aid, but rather a vision, an ideal. Once the goal was defined, then he could come back and give out band-aids to deal with the here-and-now.
We've been through this in recent history as well. Do we want a Jewish homeland as a band-aid for anti-Semitism and suffering in galus? Or do we want a homeland because we have a vision of a future that goes beyond escaping the pain of the moment? The former may be what we need right now, but the latter is what defines our ultimate goal.
2) When Pharoah came running to Moshe to ask him to get rid of the frogs plaguing Egypt, Moshe asked Pharoah when he should pray for the plague to end.
Moshe was made a shliach of Hashem to bring makkos. Who ever said anything about praying for the enemy?
This question is discussed by R' Bunim m'Peshischa and made it ways into the torah of Sefas Emes as well. Last week we discussed the emunas chachamim of Klal Yisrael in Mitzrayim. I used the word "emunah" in that post and not some other term primarily because that is the term R' Chatzkel Levenstein used, but it actually fits better than other terms because emunas chachamim is an extension of emunah in Hashem. "Es Hashem Elokecha tira" -- "es" comes to include yirah of talmidei chachamim.
The whole point of the makkos was to establish that Hashem is the one in control, not some Egyptian diety, not natural forces, not Pharoah. Moshe davening to remove a makkah and it happening is not a contradiction to that mission but aderaba, a fulfillment of its purpose. Moshe as an eved Hashem was an extension of the yad Hashem. His control was a reflection of Hashem's control over Mitzrayim.