Having just spent seven days convincing Moshe to return to Egypt, why did Hashem need to repeat here, "Shuv Mitzrayim!"?
Oznayim la'Torah #1: Until now, Hashem had only convinced Moshe to go to Egypt. He did not command him to do so until now, when; a. he undertook to go and b. Yisro had allowed him to go, and released him from his oath.
Oznayim la'Torah #2: In order to synchronize Moshe's arrival at Har Ha'Elokim on his way to Egypt, with that of Aharon, whom Hashem told simultaneously 1 to go and meet Moshe at Har Ha'Elokim.
See 4:27.
Hashem told Moshe that the men who were after his life had died. To whom is Hashem referring?
Rashi and Targum Yonasan: He was referring to Dasan and Aviram, who were still alive, 1 but who had lost all their money; and a poor man 2 is considered like dead.
Rashbam and Seforno: This refers to Pharaoh and his servants, who had tried to execute him, and from whom he had fled. 3
Refer to 5:20:1:2; and see Bamidbar 16:1.
Who wields no power. See Sifsei Chachamim. See also Oznayim la'Torah DH 'Ki Meisu' #1 and #2.
Rashbam: See 2:23 and 2:15.
Why is it emphasized that those who had sought [to take] Moshe's life had died?
Gur Aryeh (to 4:18): This would be the grounds for annulling Moshe's oath 1 (see Rashi to 4:18). Hashem informed Moshe that he could now be Matir the Shevu'ah, for the danger facing him in Mitzrayim had evaporated.
Specifically, his second oath - see 4:18:2.1:1.
Having already received permission from Yisro to leave, why did Hashem see fit to issue him with fresh instructions to leave?
Ramban: Initially, Moshe thought that his life was in danger, and he therefore planned to go on his own, clandestinely, to visit his brothers and see how they were faring, and to return. Hashem now informed him that his life was safe and that he had nothing to fear, and that he should therefore return to Egypt to stay with the people until the Exodus. 1
Ba'al ha'Turim: The word "Shuv" is spelled lacking a Vav, as it is in Melachim I 18:43 (Shuv Sheva Pe'amim). This alludes to seven times that Moshe went to Egypt and returned.
Why does the Torah add the word "b'Midyan"?
Nedarim 65a: Hashem said to Moshe, 'You made the Neder in Midyan; go and annul it in Midyan!' - To teach us one may only annul a Neder in front of the person before whom it was made.
When exactly, did this episode take place?
Rashi and Targum Yonasan write that Dasan and Aviram had become poor, so they are called dead. But Chazal name other people in this category - the blind, those with Tzara'as, and the childless (Avodah Zarah 5a). How do we know that Dasan and Aviram were stricken with poverty, rather than one of the other three?
Da'as Zekenim #1, Hadar Zekenim #1, Moshav Zekenim, Rosh, Gur Aryeh #1 (citing Tosfos to Avodah Zarah 5a): Although all blemishes were cured at Matan Torah, they returned after the Egel. In Korach's rebellion, we find that Dasan and Aviram were in Machaneh Yisrael, unlike Metzora'im. 1 "Will you gouge out these people's eyes?" 2 connotes that they were not blind; and they had children - "u'Vneihem v'Tapam." 3
Da'as Zekenim #2, Hadar Zekenim #2, Gur Aryeh #2: Hashem told Moshe why he need not fear. If they were wealthy, even if they were called dead for another reason, they could hire someone to kill Moshe, (or give bribes and influence the king - Rosh)! Since they were poor, however, they no longer had any influence (see Berachos 7b).
See Bamidbar 16:24; had they contracted Tzara'as, they would have had to dwell outside the camp.
See Bamidbar 16:27. Da'as Zekenim, Hadar Zekenim - If they were destined to beget children later, they would not be called dead due to being childless now. (Furthermore, if Korach's rebellion was shortly after the Meraglim (or before, like the Bartenura and Mizrachi infer from Rashi to Devarim 1:1), they could not beget infants along with [older] children within two years! However, perhaps they were Metzora'im, and later healed? - PF)
QUESTIONS ON RASHI
Rashi writes: "Those who seek [to take] your life... - [namely] Dasan and Aviram." How come it was always these two men, who were Moshe's constant antagonists?
Refer to 2:13:1.03.
Rashi writes: "They were still alive, but... someone poor is considered as if dead." Why is this so?
Gur Aryeh #1: A poor man has no sustenance on his own; he is forced to receive it from others. Life should be intrinsic to oneself, not dependent upon others. 1 Similarly, "One who hates gifts shall live" (Mishlei 15:27). 2
Gur Aryeh #2: "Life" means receiving of blessing from on High, which is unceasing; like a flowing spring whose waters are called "Mayim Chayim." 3 A poor man, whose source (of livelihood) has stopped, is akin to the dead. 4
In Gur Aryeh's terminology, 'lacking indicates deficiency, which is [conceptually the same as] death.'
Compare to Gur Aryeh to Bereishis 29:11; refer to Bereishis 29:11:2.1:1 and its note.
Maharal (Chidushei Agados Vol. 1, p. 109, to Rosh Hashanah 16b): Even if a spring's waters are temporarily blocked, as long as the source remains, it is still called Mayim Chayim. That is the case for Tzadikim upon their passing. Resha'im, on the other hand, are called dead even during their lifetime; they are like a cistern that contains water but has no source to feed it. Also see Maharal (Nesivos Olam, Nesiv Yir'as Hashem Ch. 3, p. 29).
Gur Aryeh: This analogy is expressed by three levels; a. Yaakov Avinu - as Chazal teach, "Yaakov Avinu did not die" (Rashi to Bereishis 49:33, also see Gur Aryeh there); i.e. his source never stopped. b. Most people are attached to the source of life during their lifetime, but when their time is up, that spring ceases to flow. c. A poor man is considered as if dead, even while alive.
