Behold, the Children of Israel have not listened to me, so how will Pharoah listen to me? And I have sealed lips! (שמות ו יב)

Although this expression of Moshe seems like a question, with Moshe wondering how Pharaoh could possibly accept his words if the people wouldn't listen to him, especially with the additional deficit of his speech impediment — the Sefas Emes interprets it as a statement.

Moshe is expressing the reality that a leader is only as empowered as those he seeks to lead. If the people are incapable of hearing his message, Moshe interjects, then his lips are sealed. If only the nation would be receptive, would he be bestowed the power of speech to impact Pharoah as well.

So how did he finally succeed in getting them to listen?

After Moshe poses this dilemma, there is no evident response or solution offered. The addition of Aharon to the mission as his 'mouthpiece' was already revealed to him before he presented this query.

The apparent response from G-d was to simply to go anyway. As the very next verse states:

G-d spoke to Moshe and Aharon, ויצום — and commanded them regarding the Children of Israel and regarding Pharoah, king of Egypt, to take the Children of Israel out of the land of Egypt. 

Rashi enlightens the verse by revealing there was a specific command concealed within this verse. Quoting the Midrash he adds, 'He commanded regarding them [the Children of Israel] to lead them בנחת — gently, ולסבול אותם — and to be patient with them.'  

Perhaps Rashi sees in this response G-d seeking to directly address Moshe's frustration in feeling powerless to convey a message to this 'deaf' folk, in His instructing Moshe to capture their interest by warming up to them. The moment the people sense a leader in the image of, האֺמן — a nurse, אשר ישא — that carries, היֺנק — a suckling (במדבר יא יב), they will turn their ears in his direction.

Rav S.R. Hirsch asserts that root of the word for command — צוה, is phonetically similar to the word צבא which, although usually translated as army or host, has a deeper connotation.

Only such a multitude that submits itself to the will of a leader who has to command the spiritual and bodily forces of those that have joined the 'host', is called a צבא. The intelligence, the mind and will of the leader makes the multitude into a host, so that a host is a large mass commanded by the mind and will of a leader. צַוֵה means to place somebody in the sphere of your will, to direct him to his post, to make him liable, to command him.

Everything created in heaven and on earth forms one great צבא, one great host whose center point is its Creator and Master, its Lord and Leader. Everything is placed on its post by Him. Everything has to do its part on its place with the powers given to it to accomplish its allotted task, The plan of the whole rests in the mind of the Leader.

Maimonides when describing the character traits of a king writes:

ויסבול טרחם ומשאם ותלונותם וקצפם כאשר ישא האומן את היונק —   He should bear the nation’s difficulties, burdens, complaints, and anger as a nurse carries an infant.. 

The only way one can draw the attention of those beaten and disgruntled is by restoring their sense of self through kindness, patience, and appreciation of each one's inherent value and purpose.

The Talmud states 'All Jews are the sons' of kings'.

Each one of us can 'bring into the sphere of our will' perforce our bearing others difficulties, burdens, complaints, and anger', with 'gentle patience', creating a unbreakable bond between us that will bring us to the final redemption, as it did in that first of exiles, speedily in our days!

באהבה,

צבי יהודה טייכמאן