Seeing as the tone of the Parshah is Midas ha'Din, why does the Torah write "va'Yomer Hashem" (and not 'va'Yomer Elokim')?
Ramban: It was a sign that Hashem would save Yisrael with His Midas Rachamim.
Why did Hashem use the double expression, "Ra'oh Ra'isi"?
Rashi (to Shir ha'Shirim 2:9): Although Hashem saw that Yisrael would worship the Golden Calf, He nevertheless opted to 'see' their afflictions, due to the promise that He made to the Avos. 1
Maharal (Gevuros Hashem Ch. 24, p. 103): The Midrash interprets similarly. [Hashem said,] "I have [already] seen them arriving at Sinai and accepting the Torah; and I have [also] seen them making the golden calf. Maharal explains - Yisrael is not being redeemed on condition that they are (or will remain) righteous. Rather, even if they sin, they will cry to Hashem, and be answered!
What is the significance of the statement, "Ki Yada'ti Es Mach'ovav"?
Rashi: Hashem meant that He would now take it to heart, and would no longer close His eyes and stop up His ears to their suffering and cries. 1
Seforno: It means that, no matter what, He has seen and will act. 2
Seforno: As is the case whenever the Torah uses a double expression of this nature - See for example, Bereishis 48:19).
What are the elements listed in our Pasuk, as the necessary pre-conditions for the Redemption?
Maharal (Gevuros Hashem Ch. 21, p. 94): The Chasadim of the Avos (who are mentioned in the preceding Pasuk, 3:6); the injustice done to us ("Ra'isi Es Oni Ami," i.e. in Midas ha'Din); our prayer ("Tza'akasam Shama'ti"); Midas ha'Rachamim ("Ki Yada'ti" 1 ).
Why are the terms listed in this order - "I have seen... I have heard... I have known"?
Maharal (Gevuros Hashem Ch. 24, p. 103): The first perception is seeing. Hearing also entails accepting the information. Knowledge then includes realizing the truth of the matter. 1
Also see Maharal, as to why our verse has the order, "I have seen... I have heard;" whereas in verses 2:24-25, hearing precedes seeing.
How did Hashem's words (3:7-8) answer Moshe's puzzlement (over why the Seneh was not consumed; refer to 3:4:1:1?
Seforno: Hashem told Moshe that the objective of the plagues would be to rescue Yisrael from the Egyptian's hands, and bring them to Eretz Kena'an; not to settle them in Egypt. 1
Seforno: As He will clarify in the next Pasuk (3:8). Consequently, it was basically unnecessary to annihilate the Egyptians.
