The Rishonim refer to the book of Shemot as the "Book of Redemption." Although it begins with exile and the descent to Egypt, the exile itself is a prerequisite for redemption (as the Maharal writes in Netzach Yisrael).

At the end of the parsha, Hashem convinces Moshe to accept the mission to Egypt. When Moshe later realizes that his mission resulted in further difficulties for Am Yisrael, he says to Hashem: "Why have You done evil to this people? Why have You sent me? From the time I came to Pharaoh to speak in Your Name he did evil to this people, but You did not rescue Your people." (Shemot 5:22-24) Hashem responds: "Now you will see what I shall do to Pharaoh, for through a strong hand he will send them out, and with a strong hand will he drive them from his land." (Shemot 6:1)

What does this reply mean? Clearly Moshe cannot be upset over the fact that Hashem had not yet redeemed Am Yisrael from Egypt. Hashem specifically told Moshe before He sent him: "I know that the king of Egypt will not allow you to go, except through a strong hand". (Shemot 3:19) Moshe knew that the result of his message would not be the release of Am Yisrael from Egypt. Moshe's complaint: "Why have You done evil to this people," is over the fact that as a result of his mission Am Yisrael were further harmed. This makes Hashem's reply of: "Now you will see what I shall do to Pharaoh," even more difficult. The answer is referring to future events, whereas Moshe is questioning what was already done!

Chazal teach:

"Now you will see" – The wars of Pharaoh you will see, and you will not see the war of the 31 kings, whom Yehoshua your student will take revenge upon. From here you learn that Moshe now received the judgment that he would not enter the Land.

This statement is puzzling. What is the connection between Moshe's sinful complaint and not entering Eretz Yisrael? The punishment of not entering is explicitly connected to the events of Mei Meriva: "Because you did not believe in Me to sanctify Me in the eyes of Bnei Yisrael, therefore you will not bring this congregation to the land that I have given them." (Bamidbar 20:13)

The Kli Yakar provides a beautiful explanation of Hashem's answer to Moshe. Hashem answered Moshe's question, "Why have You done evil to this people," with the word "now" – "Now you will see." What does this mean? The Kli Yakar writes that the darkness always increases before the dawn, after which the light shines forth. Similarly most people who are dying from a sickness manage to find strength and ask to eat before death takes them. In the winter, the chill always increases before dawn, only to be beaten back by the sun. "For every natural thing that has an opposing force which wishes to eliminate its existence – it fights it greatly and acts with all its strength, but eventually is defeated."

This explains, according to the Kli Yakar, why Pharaoh was now harming Am Yisrael more than he used to. It was a sign that his end was nearing and that the redemption was approaching. Hashem answered: "Now you will see" – this is the time for the redemption. When the slavery increases, it is a sign that Pharaoh is about to be defeated, just like the darkness that strengthens before the sun rises and lights the world. Pharaoh's slavery will also grow to full power before the redemption burst forth and frees Am Yisrael. "For My salvation is soon to come and My righteousness to be revealed" (Yeshaya 56:1) - The exile is the reason for the redemption.

However, Moshe was upset and said: "Why have You done evil to this people." Moshe was a leader of supernatural quality, and thus the redemption should have arrived immediately and not been bound by the natural rules which necessitate delays. Moshe complained: "Why have You sent me" – I am not meant for a mission of delayed redemption. A supernatural redemption should have no pitfalls; no stumbling blocks to be overcome instead there should be a direct and immediate redemption.

The Midrash is now understood: "Now you will see" – You will see the redemption in Egypt but not the entry into Eretz Yisrael. This is not a punishment for Moshe Rabbeinu. Moshe was a miraculous leader and therefore unsuitable for the redemption of Eretz Yisrael. The redemption process there will be natural and with delays; it does fit Moshe. However, the redemption in Egypt had a hurried ending which was miraculous, and therefore Moshe was fit to be the redeemer.

Today we are also in a process of redemption and even though we see Am Yisrael going through great darkness and suffering, we need to believe that as great as the darkness seems – the redemption is very near. From the darkness will shine a light and we will be deserving of the prophet Yeshaya's words: "For, behold, darkness may cover the earth and a thick cloud [may cover] the kingdoms, but upon you Hashem will shine, and His glory will be seen upon you." (60:2)