שמות ב, י וַיִּגְדַּל הַיֶּלֶד וַתְּבִאֵהוּ לְבַת-פַּרְעֹה וַיְהִי- לָהּ לְבֵן וַתִּקְרָא שְׁמוֹ מֹשֶׁה וַתֹּאמֶר כִּי מִן- הַמַּיִם מְשִׁיתִהוּ:
Most explain that Bas Paroh called the child Moshe. But this is difficult for three reasons. One, why don’t we call him by the name that his parents gave him, or at least provide a direct mention of that name? We find an entire story about Moshe’s birth, yet no mention of the name his parents provided. Two, we find in the Medrash that Paroh does not know Lashon HaKodesh (Hebrew); then how can we expect his daughter to know Hebrew? Three, if the name Moshe was the allusion by Bas Paroh that she drew the child from the water, then according to grammar, the proper wording should be משיתיו (I drew him out) and not משיתהו (she drew him out).
Therefore, it is possible, that the “she called his name Moshe” refers to his mother, Yocheved. Yocheved called the child this Hebrew name (“she drew him out of the water”) in front of Bas Paroh, at the same time explaining the Hebrew, in order to thank Bas Paroh for saving her child.
שמות ג, ח וּלְהַעֲלֹתוֹ מִן-הָאָרֶץ הַהִיא אֶל- אֶרֶץ טוֹבָה וּרְחָבָה אֶל-אֶרֶץ זָבַת חָלָב וּדְבָשׁ
The verse does not explain the special attribute of milk and honey that the land of Israel is praised by these items. Especially since the land does not directly produce these items.
It is possible to explain that the praise results from the special concept that these items are permitted to be eaten at all. These items come from a source that is not permitted (milk comes from blood and honey comes from bees). Nevertheless, the Torah permits these items to be eaten. Therefore, the Land is praised by these items to indicate the uniqueness of the Land which expresses the values of Torah.
שמות ג, יג וַיֹּאמֶר מֹשֶׁה אֶל- הָאֱלֹקִים הִנֵּה אָנֹכִי בָא אֶל-בְּנֵי יִשְׂרָאֵל וְאָמַרְתִּי לָהֶם אֱלֹקֵי אֲבֹתֵיכֶם שְׁלָחַנִי אֲלֵיכֶם וְאָמְרוּ- לִי מַה- שְּׁמוֹ מָה אֹמַר אֲלֵהֶם:
Why was the actual servitude in Egypt less than 400 years as stated by the Covenant between the Parts? Briefly, HaShem divided the time of servitude in a strange land into two parts. One part was the 210 years in Egypt, and the other part was a 190 years that is set aside for servitude in the future. Or, we could explain that in the merit of the Avos, HaShem shortened the time of actual servitude.
Both views are expressed in this verse. Moshe requests guidance in how to answer the Jews when they ask how did 400 years become shortened to 210. G-d answers that “I will be that I will be” meaning I will be with them in this Galus and I will be with them in a future Galus.
Moshe then asks why am I making known to them about another Galus, is it not enough with this one? And G-d answers, tell the Jews that “I will be that sent me (Moshe) to you (the Jews).” Moshe then wants to know how he will answer why the Galus has been shortened. And G-d says to tell them that the G-d of your fathers sent me, which answers that the merit of the Avos caused a shortening of the years of servitude.
שמות ג, טז פָּקֹד פָּקַדְתִּי
How are these words a sign that this is the person that is to redeem the Jews? Anyone could say these words? A doubled word indicates a quickness to occur (like Yosef’s interpretation of Paroh’s doubled dream). Thus, the key to the correct identity of the actual redeemer would not only the he would say these key words, but also he would act quickly, and afterwards signs would appear that the redemption is to occur very soon, just as actually occurred with Moshe.