While there are no mitzvos of the taryag in Parshas Va'eira, it does contain many lessons for life. At the end of Shemos Moshe throws up his hands in frustration, "me'az basi el Paroh, he'ra la'am hazeh" (5:23), from the time I came to Paroh to speak in your name, things have only deteriorated. The response is found in the beginning of Va'eira.
Hashem is teaching Moshe and the Nation of Israel that often what appears to us to be an insurmountable obstacle and problem is itself the seed and source of the solution and salvation.
The Gemara Shabbos (119a) teaches the famous story of the great reward that came to the man who honored the Shabbos. There was a wealthy non-Jew in the neighborhood of "Yosef Mokir Shabbos", Yosef who greatly honored the Shabbos. Astrologers informed the non-Jew that all his possessions would eventually pass to Yosef. Fearing their prediction and hoping to foil it, the wealthy man went and sold all his possessions and bought am extremely valuable jewel that he placed in his hat. He was convinced he could guard his wealth at all times by wearing this hat. As the man was passing over a bridge, a gust of wind cast his hat into the water, where upon a fish came and swallowed the jewel. Some time later, a fisherman caught the fish and brought it to market late in the day on Friday, by which time everyone had finished their purchases for Shabbos. Disappointed, they said, "who will buy this fish now at this late hour?" The townspeople directed the fishermen to Yosef Mokir Shabbos, as he was called, for he had the habit of buying any delicacy for shabbos that came his way. Indeed he bought it! When he cut it open, he found the jewel inside.
The Dubner Maggid, in his commentary to the Chamesh Megillos, Kol Yaakov, at the end of Megillas Esther asks, why was it necessary for the Talmud to give us the background on how the jewel landed in the fish? If the Talmud simply wanted to teach the reward for honoring Shabbos, just inform us that he found a jewel in a fish purchased for Shabbos?
Rather, this famous and popular story has an additional lesson to be taught. It was the will of Hashem that the wealth of the non-Jew be transferred to Yosef, and the owner, tipped off by his astrologers, wished to insure that it would never happen. Therefore Hashem planted the idea of the jewel, which he purchased immediately, and behold his faulty insurance policy turned out to be Yosef's prize dividend.
In Parshas Vayeishev when the brothers see Yosef from a distance they say "v'nireh mah yihiyu chalomosov - then we will see what will become of his dreams" (Brasihis 37:20). The medrash comments that Hashem said - you (the brothers) say "v'nireh - let's see", and I say "v'nireh" - let's see whose way will prevail - Mine or yours? Hashem had a plan. To bring Yaakov down to Mitzrayim in the most dignified way, to be united with his beloved Yosef. He sets it all in motion, by planting the dreams in Yosef, causing hatred among the brothers, Yosef's sale and ultimately his languishing in jail for twelve years. One could only imagine how happy the brothers were to be rid of the dreamer and his dreams, and Yosef bemoaning his sharing them with the brothers. Yet, it was the very dreams that extricated Yosef from prison, allowing him to rise to a meteoric political career, and to offer ultimate salvation for the fledgling nation.
In Meggilas Esther we see this principle as well. It is not in spite of our troubles that our assistance comes, but literally through the trials and tribulations themselves; it is actually "matzmiach yeshua" - they have implanted within them seeds of relief. Haman (5:14) immediately erects the gallows for Mordechai, lest when the king Achashverosh gives the royal decree to hang Mordechai he has a chance to change his mind. This alacrity on Haman's part proves to be his downfall, when the king gives the irreversible order to "hang Haman on it" (7:8).
The Dubner Maggid brilliantly explains the medrash (Shemos Rabbah 23:3) that explains that since Moshe sinned with the word "az", as cited in the beginning, he corrects and atones for it by beginning his song at the Yam-Suf with "az". The Kol Yaakov says "az yashir Moshe" is understood to mean "then Moshe should have sung". The intensification of the oppression that caused Moshe to complain contained the foundation of deliverance, thus it was worthy of song. Moshe just didn't realize it at that time.
The phenomenon of the solution being an integral part of the problem is not only evident on a communal and national level, but applies to each individual as well. The Mishan (Avos 5:26) teaches l'fum tza'ara agra - commensurate with the pain is the gain. The Ramban in his commentary on this mishna applies the maxim especially to the study of Torah. Torah which is accompanied by diligent work and self-sacrifice will remain and endure long after that which is acquired effortlessly.
Perhaps pursuant to the above, Hashem's response to Moshe is found in the opening verse of Parshas Va'eira. "Vayedaber Elokim el Moshe vayomer eilav ani Adonay" - What you, Moshe perceived to be "vayedaber" - a stern expression - has within it "vayomer" - a kinder expression. Moreover, within the middas hadin - strict judgment - of "Elokim", is contained "Adonay" - the attribute of mercy.