Moshe{Moses} to G-d: "Why have you harmed this nation, why have you sent me?"

[edu]

When Pharoah increases the harshness of his work demands on the nation of Israel, after Moshe appears as an emissary of G-d, to Pharoah, asking him to allow Israel to worship G-d and celebrate in the desert (outside of Egyptian control), Moshe later raises the question to G-d: Why have you harmed this nation, why have you sent me? (See end of Shmot/Exodus chapter 5).
The sages as quoted by Rashi, compare Moshe unfavorably to the Patriarchs, Avraham, Yitzchak, and Yaakov, where they didn't raise questions on G-d, even though events didn't always work out on the surface level as favorably as one might expect for someone following G-d's orders.
Does one of the readers wish to elaborate, if one is already able to hold a conversation with G-d, what is the problem of asking him to explain, some of the seemingly strange things that go on in the world?

[muman613]

I believe I read a good explanation of this on A7 recently but Ill see if I can remember it.

Basically there is a difference between bitachon and emunah. The patriarchs I believe had complete bitachon in Hashem and thus they were prepared to say 'How High' when Hashem told them to 'jump'. I realize that Abraham too didn't seem to have complete trust that Hashem would make him a nation and yet Abraham did not hesitate when Hashem asked him to bring Yitzak to the Akeidah.

Moses had Emunah or belief in Hashem yet he did not have complete trust that Hashem would redeem the people, whom Moses considered to not be worthy of redemption. This is one of the reasons he fled Egypt when the two Jews {Dathan and Abiram} were fighting and Moses rebuked them they threatened to turn Moses in {and they did}. When he saw this he realized that the Jewish people may not be worthy of redemption at this time.

I believe it was Rabbi Shafier who discussed this..

http://www.israelnationalnews.com/Articles/Article.aspx/11121#.TxKNGBBSQYo

!

And Moshe returned to HASHEM and said, “HASHEM, why have You done evil to this people? Why have You sent me?”  — Shemos 5:22

HASHEM sent Moshe Rabbeinu to be the redeemer of the Jewish people. However, from the moment that he embarked on this mission, the slavery became more intense and the pain more profound. Out of love for his nation, Moshe turned to HASHEM and said, “Why have You worsened the situation? Why have You sent me?”

The Gemara tells us that Moshe was punished for questioning HASHEM. HASHEM said, “It is a shame that that which is lost can no longer be found.” It is as if HASHEM were saying, “They don’t make them like they used to. Avrohom, Yitzchak, Yaakov, those were great people, but no more. Moshe, you don’t compare to them. They trusted Me, but you aren’t on their level.”

Moshe was the single greatest human being who ever lived
The question on this Gemara is that that the single greatest human being who ever lived was Moshe Rabbenu. The Rambam calls him the “father” in Torah and wisdom. He was the greatest of all prophets. In fact, one of our Thirteen Principles of Faith is that Moshe was the greatest of all Navi’im, greater than those who came before him and those who came after.

Since we know that Moshe was greater than even the Avos, how can we understand this Gemara? It seems to saying that Avrohom, Yitzchak, and Yaakov were superior to Moshe.

[Kahane-Was-Right BT]

Also note how Avraham tried to "convince" God, as it were, to not destroy sodom.  The difference with that (compared go Moshe's complaint) could probably tie into an answer but I would like to think about it more.

The question of moshe does seem a bit more than merely requesting an explanation.  It sounds very much like a protest. 

[muman613]

Here is another discussion of this topic:

[Tag-MehirTzedek]

Also note how Avraham tried to "convince" G-d, as it were, to not destroy sodom.  The difference with that (compared go Moshe's complaint) could probably tie into an answer but I would like to think about it more.

The question of moshe does seem a bit more than merely requesting an explanation.  It sounds very much like a protest. 

 http://machonshilo.org/en/eng/list-audio-shiurim/41-audiohalakha/486-wayera-the-basis-of-avrahams-claim-to-save-sodom

Avraham assumes that the city ought to be spared for the sake of the righteous living there.  This logic appears to contradict a law in Devarim.  What's the difference between Sodom and a Jewish city with evildoers?

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