to act or not to act -- Moshe's internal deliberations

 וַיִּ֤פֶן כֹּה֙ וָכֹ֔ה וַיַּ֖רְא כִּ֣י אֵ֣ין אִ֑ישׁ וַיַּךְ֙ אֶת־הַמִּצְרִ֔י.  Rashi explains that Moshe saw that there was no one worthy, no "ish," who would come out of this Mitzri, and so he killed him.  The Netziv, however, learns the the "ish" referred to here is someone of authority.  Moshe was looking around him to see whether there was someone he could report this crime to, e.g, a police officer.  Was there a 911 to report a crime in progress and get someone to stop it?  Netziv writes וירא כי אין איש – להגיד לפניו את העול, כי כולם עצרת בוגדים ושונאי ישראל.  Cries of anti-semitism fell then, as now, on deaf ears.  When that happens, the only solution is  וַיַּךְ֙ אֶת־הַמִּצְרִ֔י, because if no one else is going to defend you, at least defend yourself.  

Abarbanel sees Moshe as internally conflicted:

ויפן כה וכה וירא כי אין איש שחשב משה מחשבות מצד אחד ראה שאין ראוי לעשותו כי מה לו ולצרה ההיא ואולי שהמצרי יהרוג אותו. ומצד אחר ראה שהאדם המעולה הבט אל עמל לא יוכל ושבמקום שאין אנשים ראוי שישתדל להיות איש וזה אמרו ויפן כה וכה שהן שתי הבחינות שזכרתי

On the one hand, why get involved?  On the other hand, how can unjustice be ignored?

וירא כי אין איש רוצה לומר שלא יקרא משה איש ואמיץ לבו בגבורים אם לא שינקום דמי אחיו ולכן ויך את המצרי  When the opportunity for action presents itself, one can seize the moment, albeit the cost or danger involved, or one can turn away and forever lose that chance for greatness, to become an "ish."  Moshe chose the former path and this set him on his way to become a leader.

It is certainly not pshat, but I wonder if the pasuk here is derech remez perhaps alluding to the Chazal quoted by Rashi at the beginning of Matos  משה נתנבא בכה אמר ה׳ כחצות הלילה וגו׳ (שמות י״א:ד׳), והנביאים נתנבאו בכה אמר, מוסף עליהם משה שנתנבא בלשון זה הדבר.  Moshe was foresaw וַיִּ֤פֶן כֹּה֙ וָכֹ֔ה both how the brutality of Egypt would lead to the end game of makkas bechoros, as well as perhaps the fact that everyone else was on the level of כה but he felt pulled to do more and rise above that.

I found a similar interpretation to Abarbanel in the Oznayim laTorah later in the parsha.  When Moshe encounters the shepherds who were harassing Yisro's daughters, the pasuk tells us (2:17)  וַיָּ֤קׇם מֹשֶׁה֙ וַיּ֣וֹשִׁעָ֔ן.  Why do we need the extra word וַיָּ֤קׇם here?  Rav Sorotzkin explains that the Torah is alluding to what was going on in Moshe's head and the dilemma he faced.  Moshe had gotten involved when he saw the Egyptian striking a Jew; he had gotten involved when he saw two Jews fighting with each other.  Look where it got him!  He was now an outlaw with a price on his head.  Why make the same mistake a third time, especially under these circumstances where he was a wanted man and could not afford the notoriety?  On the other hand, who else would step in to help if he were to walk away?  וַיָּ֤קׇם מֹשֶׁה֙, Moshe pushed himself to take action even though there was that voice in his head warning him that he was asking for trouble and perhaps endangering his own life.

According to Netziv, I understand why there is a וַיִּ֤פֶן כֹּה֙ וָכֹ֔ה before Moshe acted.  If only there had been someone to take responsibility, he would not have had to resort to vigilante justice.  Taking matters into your own hands is not a li'chatchila.  But according to Abarbanel, why record this inner turmoil of Moshe's?  Is it  למעליותא that Moshe had to think about whether to get involved or not?    

I think it is למעליותא.  Any hot head can jump into every fight without regard to the consequences.  That's who they are.  They are not being heroic -- they just enjoy conflict.  What the Torah here is telling us is that that's not who Moshe was.  Moshe had to deliberate before jumping into the fray. There is a וַיִּ֤פֶן כֹּה֙ וָכֹ֔ה, considering the options and consequences before taking action.  That too is a sign of great leadership.