Last week, Parashat Shemot ended dramatically: Moshe Rabbeinu complained to Hashem after his first appearance before Paroh that Bnei Yisrael’s work has only gotten harder. Hashem responded: “עַתָּה תִרְאֶה אֲשֶׁר אֶעֱשֶׂה לְפַרְעֹה,” “You shall soon see what I will do to Paroh” (Shemot 6:1). Yet, retaliation towards Mitzrayim does not occur for another forty-nine Pesukim—when Aharon turns the Nile into blood. So, why does the Torah employ a long-winded introduction before turning the 10 Makkot?
We must examine what plays out during this long interlude. First, Hashem tells Moshe Rabbeinu that He is taking Bnei Yisrael out of Mitzrayim because of His promise to the Avot. (6:2-8). This serves as the exegesis for Bnei Yisrael’s redemption despite their deep levels of impurity. Following this, the Torah relates the lineage of Bnei Yisrael (6:14-25) and, for the first time, tells us the name of Moshe Rabbeinu’s parents, Yocheved and Amram (6:20). The lineage portion culminates in a rather unusual set of Pesukim: “הוּא אַהֲרֹן וּמֹשֶׁה אֲשֶׁר אָמַר יְהֹוָה לָהֶם הוֹצִיאוּ אֶת־בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם עַל־צִבְאֹתָם׃ הֵם הַמְדַבְּרִים אֶל־פַּרְעֹה מֶלֶךְ־מִצְרַיִם לְהוֹצִיא אֶת־בְּנֵי־יִשְׂרָאֵל מִמִּצְרָיִם הוּא מֹשֶׁה וְאַהֲרֹן׃,” “It is Aharon and Moshe whom Hashem commanded: extract Bnei Yisrael from Egypt troop by troop. They are the ones speaking to Paroh, the king of Egypt, to extract Bnei Yisrael from Egypt; it is Moshe and Aharon” (6:26-27). The Torah repeats “הוא” and then Aharon and Moshe, but flips the order, which signifies a deep connection between the two brothers. Why must we learn about the Avot, Moshe’s parents, and Moshe and Aharon’s relationship?
For the first question, Rashi (to 6:26) provides a satisfying answer: Hashem is taking Bnei Yisrael out of Egypt now because he promised the Avot he would, so it is a fitting piece of information to place in this portion of the Yetziat Mitzrayim story. For the second question, Rav Moshe Feinstein explains that Yocheved and Amram are mentioned by name for the first time exactly when Moshe Rabbeinu steps into his role as the leader of Bnei Yisrael, to highlight that they were an integral part of his ultimate achievement. When they saw the room fill with light when Moshe was born, they could have stepped back and declined any responsibility for Moshe because he would become great on his own, but they labored until Moshe realized his potential. Finally, Moshe and Aharon rely on each other; each brother is integral for the other to function.
In fact, in Pasuk 6:26, a slew of Mefarshim explain this last point. Rashi interprets the changing order of Moshe and Aharon to mean that they were equally important in all respects. Chatam Sofer’s interpretation is that they each had a separate role suitable for them which was needed for Yetzi’at Mitzrayim: Moshe performed the miracles, conversed with Hashem, and chastised Paroh, while Aharon was a popular and trusted figure for Bnei Yisrael.
Thus, Moshe has received the answer to his question posited at the end of Shemot: “לָמָּה זֶּה שְׁלַחְתָּנִי,” “Why did you, Hashem, send me [Moshe Rabbeinu]?” (5:22). Parashat Va’Era contextualizes Moshe Rabbeinu’s position as the derivative of countless people’s devotion. Once Moshe Rabbeinu has backing from the Avot, his parents, and his brother, he can step into his divinely ordained position, and the rest is history.