וְאָנֹכִי אֶהְיֶה עִם פִּיךָ וְעִם פִּיהוּ
Parashat Shemot famously records not only Moshe’s first meeting with ‘א, but also his first instance of disagreeing with ‘א(Shemot 3-4). Moshe is told to be ‘א’s messenger is Egypt and he resists continuously, coming up with not one but four different protests against going. The last reason that Moshe gives for why he would not be a fitting messenger for ‘א is that he is “slow of speech, and of a slow tongue”(4:10). ‘א responds, “Who has made man’s mouth? or who makes a man dumb, or deaf, or seeing, or blind? is it not I the LORD?” (4:11), and that therefore Moshe should go and ‘א will be “with his mouth” and teach him what to say (4:12). Moshe suggests that ‘א just send someone else (4:13). At that point ‘א says that his brother Aharon can speak fine and is coming to meet him, so Moshe will tell Aharon what to say and Aharon will “be a mouth” for him (4:14-16). Convinced, Moshe goes to ask speak with his Father-in-Law before beginning his journey to Egypt.
The whole discussion between Moshe and ‘א is odd, in that Moshe is continuously fighting against ‘א’s word, but most bizarre is the back-and-forth on this last issue. While Moshe’s excuse of his inability to talk might be a good one, it ought to be totally negated by ‘א’s response. ‘א tells Moshe that He is the one in charge of who can speak and who can’t. Thus Moshe ought to realize that if ‘א want’s Moshe to be able to speak then Moshe will be able to speak. That should be more than enough, but ‘א adds that he “will be with Moshe’s mouth” and “teach him what to say”. Instead of encouraging Moshe, Moshe understands from ‘א saying that He will “teach him what to say” that ‘א will not be fixing his speech issue (Ibn Ezra ad loc.). So Moshe tells ‘א that he should just send someone else, and ‘א becomes angry, responding that Aharon can speak and will therefore be the one to do the speaking. Moshe’s apparent confusion is understandable; If ‘א is not going to enable moshe to speak, then what is He saying in verse 11? The answer lies in the peculiar statement in the first half of verse 12, “I will be with your mouth.”
A simple reading would seem to indicate that “I will be with your mouth” is an extension of the idea from the preceding verse about how ‘א is in control of who can speak and who cannot, and that ‘א will enable Moshe to speak. But beyond the difficulty raised by the phrase “I will teach you what to say”, this is impossible in light of the second half of verse 15 (which essentially restates verse 12 but in reference to both Moshe and Aharon) “and I will be with your mouth, and with his mouth, and will teach you what you should do.” For ‘א to be with Moshe’s mouth cannot mean to enable him to speak if ‘א will also be with the mouth of Aharon who can already speak. So what does it mean?
Even where His power is absent, His concern is present.‘א does not always intervene. Sometimes when we feel our hands our tied and we just need some help, there is no help. In verse 11, ‘א is not telling Moshe that he will miraculously enable him to speak, he’s saying that Moshe is meant to have this difficulty in speaking. “I will be with your mouth” is coming to say that this isn’t because ‘א has abandoned him; ‘א is with him in his travail.
Rabbi Akiva said: Bnei Yisrael told ‘א, “[When you redeemed us from Egypt,] You [also] redeemed yourself,” for wherever Bnei Yisrael go into Exile, ‘א’s presence goes with them. ‘א is not silent when we suffer, rather he suffers with us (or is with us in our suffering, if you would prefer). ‘א is not only “God of the Good Times,” He is also “God of the Bad Times.” ‘א is with us when we are weak and when we are strong (Shemot 4:15).
However, this on it’s own is not satisfying, and really just pushes the question when it comes to the text of Parashat Shemot. If 4:11-12 really is saying that ‘א is with Moshe in his inability to talk, then why is that even necessary? Why not just skip to “Aharon will speak for you”? That’s the real answer to Moshe’s question. The answer lies in the idea of the process.
Nothing meaningful happens in an instant; Everything is a process. Even according to the opinion that the entirety of the Torah was given at Har Sinai, it still comes with an Oral Torah that allows it to develop into the beautiful and relevant Rabbinic system that we have today. So too with the exodus from Egypt. ‘א tells Moshe outright that this is not going to occur in the blink of an eye (Shemot 4:21-23). And so too in all of our lives. Nothing worth having is handed to us on a silver platter, and nothing worthwhile happens in an instant. But that doesn’t mean we are left to struggle through on our own. ‘א is always there, with us and for us, and so we do not struggle alone.
 This actually becomes the focus of a fascinating parallel in the biblical text. Moshe’s mother places him in a “תבה” in order to save him and keep him safe amongst the reeds. The only other place this word appears is by Noah, who also is kept safe on the water in a “תבה”. Though this occurs much later, Moshe is told, like Noah, that ‘א plans to start over and that he will be the lone survivor. This is where the comparison becomes a contrast: Noah does nothing to save the people that ‘א has sentenced to destruction, whereas Moshe argues with ‘א and in the end is successful in saving the people.
This difference between someone who is a tzaddik, who “walks with ‘א”, and is worthy of being saved from the Flood to restart the world and someone who is right for the creation of the Nation of ‘א is quite unexpected. Noah follows ‘א’s command to the letter, while Moshe argues with him. But that is exactly the point. Living in this world doesn’t mean just clinging to ‘א, it also means taking the values and wisdom that ‘א has given us to try and live by His word in this world. And sometimes that means fighting against a simple, black-and-white, interpretation of His Word.
 Translations from mechon-mamre.org, with minor changes. Any significant changes will be noted.
 A.J. Heschel, The Prophets, (Harper, 1969) Vol.1, p.168
 מכילתא דרבי ישמעאל בא – מסכתא דפסחא פרשה יד
 However, see מכילתא דרבי ישמעאל בשלח – מסכתא דשירה פרשה ח
 Shemot Rabbah 2:5
 אורות הקודש חלק ב, התעלות העולם
 However, See Sanhedrin 99a, “תניא אידך”
 The contrast between 4:1-9, particularly 4:8, and 4:30-31 would seem to suggest that Moshe does not really get this message, and this leads directly into his complaining to ‘א in 5:22-23 (R’ Amnon Bazak, Nekudat Petikhah, Parashat Shemot [Heb])