What was Hashem's response to Moshe's complaint, "Hein Ani Aral Sefasayim" (6:30)?
Rashi and Seforno (to 7:6): Hashem responded by instructing Moshe to pass on every message once, as he heard it from Hashem; and that Aharon would elaborate and explain it to Pharaoh in more detail.
Ramban 1 : He informed Moshe that, from now on, He would come before Pharaoh together with Aharon, where, in his new capacity as Pharaoh's god, he would quietly inform Aharon what Hashem had told him, and Aharon, as his spokesman, would pass on 2 the message to Pharaoh. 3
Targum Yonasan: He told Moshe that there was no reason to be afraid of Pharaoh, since from now on, Pharaoh would fear him like a god, and Aharon would be his prophet.
Ramban (to 4:15 and to 6:13): Due to Moshe's protests, Hashem granted him two changes in plan - a. Originally, Aharon was supposed to be Moshe's spokesman only in speaking to the Bnei Yisrael. b. Then, Hashem allowed that Aharon would speak on Moshe's behalf, before Pharaoh as well - Refer to 4:15:2:1, and its note. c. Now, Hashem told Moshe that he need only talk to Aharon - in Pharaoh's presence yet inaudible to him - and Aharon would announce the message on Moshe's behalf. This would greatly increase Moshe's honor; and was due to his humility.
Ramban: In the same way as Hashem gives information to His prophets, who then pass it on to the people and rebuke them.
Ramban: This highlighted the greatness of Moshe, who, in his great humility, was embarrassed to appear before Pharaoh with uncircumcised lips, and who now appeared before him in the form of a god (defect intact) - Midah Keneged Midah. Indeed, the Pasuk will later write about him that he was "exceedingly great in the land of Egypt" (11:3).
QUESTIONS ON RASHI
Rashi writes: "'You shall speak [all that I command you]' - [... before Pharaoh,] only one time, each message as you heard it from Me." Why explain this way? Perhaps it only means that Moshe must relay the message to Aharon! (And then, only Aharon would speak before Pharaoh - as indeed the Ramban understands)?
Gur Aryeh #1: If so, the phrase would be superfluous. We already know from the preceding verse (7:1) that Aharon would be Moshe's 'Navi;' so of course Moshe must first tell Aharon his message! (Rather, it means Moshe must first speak directly to Pharaoh).
Gur Aryeh #2: As the Makos begin, Hashem will clearly tell Moshe that he must come before Pharaoh and speak to him (see 7:14-7:16). 1
Gur Aryeh: Had Aharon been the one assigned to deliver the message, the Torah would have specified this - as it does when Aharon brings about the first three Makos.
Rashi writes: "'You shall speak' - [... before Pharaoh,] but one time, each message, as you heard it from Me." Ramban (to 6:13) asks - On the contrary! The preceding verse says, "Moshe will be [like] Elokim to Pharaoh, and Aharon will be his Navi" (7:1); this means that Moshe should transmit his words to Aharon in Pharaoh's presence, yet Pharaoh will not hear them; then Aharon should proclaim them before Pharaoh on Moshe's behalf?
Gur Aryeh: From Hashem's perspective, His voice is all-powerful; and the fact that He can prevent all others but His Navi from hearing them, is an unrelated matter. 1 To fulfill the analogy (that Moshe will be [like] Elokim to Pharaoh), Moshe must speak powerfully before Pharaoh as well.
Compare to Rashi to Vayikra 1:1 - "The voice of Hashem is powerful" (Tehilim 29:4) - yet it stopped at the entrance to the Ohel Mo'ed.
