At the conclusion of the previous Torah portion, Moses laments to God about his initial approach to Pharaoh being counterproductive, causing a deterioration in the working conditions of the Israelite slaves. God responds by contrasting the method of His revelation to the patriarchs with the method of His revelation to Moses. According to the Sages, God sought thereby to make Moses conscious of the fact that the patriarchs did not question His ways, while Moses expressed skepticism.

For this matter [Moses’ complaint concerning the suffering of the Israelites], Moses our teacher was punished, as it is stated that Moses complained to God: “And since I came to Pharaoh to speak in Your name, he has harmed this people, and You did not save Your people.” (Exodus 5:23). The Holy One, blessed be He, said to him: Woe for those who are gone and can no longer be found. I appeared to Abraham, Isaac, and Jacob several times with the name of God Almighty and they did not question My attributes, and they did not say to Me: What is your name? I said to Abraham: “Arise, walk in the land to its length and to its breadth, as to you I will give it” (Genesis 13:17). He sought a place to bury Sarah, but he did not find one until he purchased the Cave of Makhpela for four hundred silver shekels [seemingly contradicting the promise that the land would be his], yet Abraham did not question My attributes. I said to Isaac: “Reside in this land, and I will be with you and I will bless you” (Genesis 26:3). His servants sought water to drink and they did not find it [seemingly contradicting the promise that he would be blessed], to the degree that the people of Gerar started a quarrel with them for digging wells, as it is stated: “And the herdsmen of Gerar quarreled with Isaac’s herdsmen saying: The water is ours” (Genesis 26:20), yet Isaac did not question My attributes. I said to Jacob: “The land upon which you lie, to you I will give it” (Genesis 28:13). He sought a place to pitch his tent and he did not find one until he purchased it for one hundred (Sanhedrin 111a)