“וידבר אלקים אל משה ויאמר אליו אני ד’: וארא אל אברהם אל יצחק ואל יעקב באל שדי ושמי ד’ לא נודעתי להם.
רש”י: ויאמר אליו אני ד’-נאמן לשלם שכר טוב למתהלכים לפני ולא לחנם שלחתיך כי אם לקיים דברי שדברתי לאבות הראשונים…
Rashi: And He said to him, I am Hashem – trusted to bestow good reward to those who walk before me, and it was not for naught that I sent you, but rather to keep My promise to the Avos…
“It was not for naught that I sent you, but rather to keep my promise to the Avos.” This was Hashem’s response to the question posed by Moshe Rabbeinu at the end of last week’s parsha: “למה זה שלחתני”—Why did You send me? But did He even answer the question? Moshe hadn’t asked, “Why do You want to take Bnei Yisroel out of Egypt?” That he understood. His complete question was, “למה הרעתה לעם הזה למה זה שלחתני”- Why have You brought harm to this nation, why did You send me? Moshe wanted to know why he had been sent, only for Yisroel to suffer even more—a simple question, seemingly unanswered.
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What was the depth of Moshe Rabbeinu’s question? Moshe was not being impatient; he understood that the galus in Egypt was a part of Hashem’s plan and needed to run its course. But he also knew that he had already been chosen and sent as the גואל — the redeemer. So why was the galus getting even worse?
The Avos lived in a world where everything existed “בכח”—in potential, but not “בפועל”—in actuality. As Rashi writes, “לא נכרתי להם במדת אמתות שלי… שהרי הבטחתים ולא קיימתי”—I was not recognized by them in my middah of truthfulness… For I made promises to them and did not (yet) fulfill them.” The middah of truthfulness is apparent only when the constructs which exist in “theory”, so to speak, are carried out fully into reality, whereas the entire Avodah of the Avos centered around “הבטחות”—promises not yet realized.
The essence of Moshe Rabbeinu was להוציא מן הכח אל הפועל—transforming the potential into actuality. His Avodah was the fulfillment of the promises to the Avos; namely, the middah of truthfulness. Hence, we understand his question: “למה זה שלחתני” — Why did you send me—this is not my role; this is not who I am.
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But when the time comes for the promises to be fulfilled, there is a risk.
If Klal Yisroel davens to the Borei Olam, and He helps them solely because they are suffering, that means that our interests, our desires have been expressed in the world. If, on the other hand, Hakadosh Baruch Hu acts because of His plan, then His interests and His desires are being expressed. Naturally, we will welcome Hashem’s help however it comes, but our dream is not simply that we should “have proteksia” by the Borei Olam; we want to be His representatives, to play a role in His plan.
The Avodah of the Avos had to be “בכח”, consisting of unfulfilled promises, in order that it to be an Avodah dedicated to the Borei Olam’s plan, concerning His “side” of the equation. If the הבטחות would have been carried out immediately, then they would have automatically entered our “side”; related to our needs. The Avodah of the Avos was to first design and build the Borei Olam’s revelation in the world, in potential, from His “side” alone.
Even the Avodah of Moshe Rabbeinu—the carrying out of Hashem’s plan—needed to begin with an unfulfilled promise. Otherwise, there exists the danger of the geulah becoming solely a matter of our interests, as opposed to the carrying out of Hashem’s plan. Even at the time of the geulah, the first stage deals with His “side” alone.
This was Hakadosh Baruch Hu’s answer to Moshe: “It was not for naught that I sent you, but rather to keep my promise to the Avos.” The geulah must be an extension of the Avodah of the Avos—anexpression of My plan, My interests. Even as the redeemer, you must hold on to the Avodah of the Avos, of הבטחתם ולא קיימתי.
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Am Yisroel finds itself now in a very painful and frightening situation. Doubtlessly, we are all praying for both a geulah from this particular צרה, as well as for the geulah shleima. But we should appreciate what geulah signifies; how great it is. We pray: “…וזוכר חסדי אבות ומביא גואל לבני בניהם למען שמו באהבה”—and who remembers the kindness of the Avos, and brings a redeemer to their descendants, for His Name, with love. Specifically because the geulah will come in remembrance of the Avos, it is an expression of Hashem’s plan: for His name. We want the pain and suffering to cease, but the geulah is so much more; it originates from His “side”. His plan will unfold, His desire will be carried out, His presence will be revealed, all through our geulah.