What was Hashem referring to when He said to Moshe, "Mi Sam Peh... "?
Rashi: Hashem was referring to the occasion when Moshe was captured and taken before Pharaoh to be judged (2:15). He was reminding him that it was He, Hashem, who taught him then to argue his case before Pharaoh.
Seforno, Targum Onkelos and Targum Yonasan: With reference to all the 'senses' mentioned in the Pasuk, Hashem reminded Moshe that it was He who graced Adam (ha'Rishon) with all his faculties. 1
Da'as Zekenim (to 4:10): Moshe said that if someone by Pharaoh will speak to Moshe in one of the 70 languages, and Moshe cannot answer, they will mock him - whose Shali'ach are you?! Hashem answered, I enabled Adam ha'Rishon to call names to all creations, in all 70 languages. All the more so I will do so for you, to redeem My children!
Hadar Zekenim: I create a new mouth. All the more so I can fix yours! 2
Da'as Zekenim (to 4:10, citing R. Ovadyah): Hashem intimated that He was perfectly capable of granting him the power of speech at any time. Consequently, Moshe ought to have understood that if Hashem sends him on a Shelichus, He will provide him with the tools to carry it out -as this Pasuk explains.
Hadar Zekenim: The Midrash says that Moshe [when he was a baby,] he took a coal and was burned on his tongue (therefore, he could not speak well).
What did Hashem mean when He added, "... O Ilem, O Cheresh, O Pike'ach, O Iver?"
Rashi (citing the Tanchuma): It was He who rendered Pharaoh dumb - incapable of issuing the orders to execute him; his servants deaf - unable to hear the command to execute him; 1 the executioner blind - who did therefore not see when he fled from the platform and escaped.
Yerushalmi Berachos 9:1: Hashem said to him, 'I stood by you on that occasion to save you; will I not stand by you again now?'
Gur Aryeh explains why all these were necessary, even though Rashi said that Hashem had given Moshe the eloquence to plead his case. Refer to 4:11:2.1:1
Rashi counts numerous miracles that took place at the time that Moshe stood in judgement before Pharaoh. a. Moshe learned how to speak and argue his case, b. Pharaoh became mute, c. the servants became deaf, d. the executioners, blind, e. the Midrash says (also see Rashi to 2:15) that Moshe's neck turned to marble, and the sword could not harm him. Why were all these miracles necessary? Wouldn't just one have sufficed to hold up the process, and save Moshe?
Gur Aryeh: Hashem does not suspend the natural course of events unnecessarily; His miracles approximate the normal as much as possible. Had only one of these factors occurred without the others, Moshe's salvation would have been an outright miracle. a. Moshe spoke some sort of argument on his own behalf - such that it was not so shocking that "Pharaoh did not exert himself in ordering his execution." b. Pharaoh's muteness was such that "he did not exert himself" - though he did indeed command that Moshe be killed! c. The servants were deaf to Pharaoh's explicit command; yet they understood well enough that Pharaoh considered Moshe guilty (only they were not so quick to carry out his intentions); d. The executioners had not heard the king's explicit command, so they did not guard Moshe so carefully, and they were blind to his escape. e. Moshe himself would not have relied on a flat-out miracle by attempting an escape; but when his neck repelled the sword, he saw that Hashem was with him. Moshe still had to flee, because miracles don't happen every day; perhaps Pharaoh himself would come after him. 1
Compare to Maharal (Gevuros Hashem Ch. 19, p. 86); refer to 2:15:1.1:1 and 2:15:1.2:1.
What is meant by "[Mi] Yasum Ileim" - "[who is it that] places dumbness"? Isn't dumbness a lack of speech - not something that one can 'put'?
Ramban #1 (citing Moreh Nevuchim #1): The Pasuk is referring to the (missing) word "Adam," meaning 'Who created a man dumb?'
Ramban #2: Hashem has given man a soul of speech, and since a dumb person has a stoppage in the nerves of the tongue, 1 the term "Yasum Ileim" is applicable.
Ramban #3 (citing Moreh Nevuchim #2): Since dumbness is the lack of speech, it is acceptable to write Yasum Ileim." 2
See Ramban to Vayikra 19:23 - See Rav Chavel's notes.
The Moreh Nevuchim explains the Pasuk, "Yotzer Or u'Vorei Choshech, Oseh Shalom u'Vorei Ra" (Yeshayah 45:7).
Rashi (citing Midrash Tanchuma) explains that Hashem rendered Pharaoh dumb, his servants deaf, and the executioner blind. He did not explain why it says "Pike'ach"!
Mizrachi: Hashem discusses a matter and its opposite; e.g. He gives a mouth [to speak], and makes mute. "Pike'ach" is the opposite of both "blind" and "deaf." Therefore it is put between those terms.
Da'as Zekenim (to 2:15): He made Moshe clever to escape.
Rashi (citing Midrash Tanchuma) explains that Hashem rendered Pharaoh dumb, his servants deaf, and the executioner blind, so Moshe could escape. But above (Rashi to 2:15), he said something else - that the executioner's sword could not harm him! Refer to 2:15:1:1.
Riva: They thought that Moshe saved himself from the sword through witchcraft, and they intended to try killing him in another way.
Gur Aryeh: Refer to 4:11:2.1:1, letter e.
All the qualities listed in this verse come in pairs of opposites, except for "deaf" - it does not say 'or hears!'
Riva: Also one who can hear is called Pike'ach. Compare to 4:11:151:1.
QUESTIONS ON RASHI
Rashi writes: "Who emplaced a mouth for man? - [I.e.,] Who was it that taught you to speak, when you were being judged before Pharaoh over [having killed] the Mitzri?" Why not explain Hashem's response simply to mean, 'Despite that you presently speak with difficulty, I shall create for you a new mouth'?
Gur Aryeh: If that is the Pasuk's intent, there would be no need to continue, "Who makes one mute, or deaf?" Rather, Hashem was referring to the specific incident in Moshe's past when all of these miracles occurred on his behalf.
Maharal (Gevuros Hashem Ch. 19, p. 86): This phrase is in past tense ("Sam Peh"), while the ensuing ones are in future tense ("Yasum"). 1 Also, why not say the main point - 'Who bestows life itself! ... Is it not I, Hashem?' Rather, the reference is to miracles that happened in the past.
Note that in Maharal's approach (loc. cit.), it was Pharaoh who was given a mouth, to command Moshe's execution; but then the guards turned out deaf and the executioners blind, etc. Also see 4:11:2.1:1.
Rashi writes: "'Was it not I - [Whose Name is] Hashem,' Who did all this!" How else might we have understood the Pasuk?
Gur Aryeh: We should not explain this phrase, "I am Hashem," as it is explained elsewhere in the Torah - 'I am reliable to grant reward;' 1 that is not relevant here.
See Rashi to Vayikra 18:5.
