What is the significance of the word "v'Achar"?
Oznayim la'Torah: This teaches us that, before going to plead with the ruling power on behalf of the people, one has to gain their trust.
The Torah relates that Moshe and Aharon came to Pharaoh. What happened to the elders? (Gur Aryeh - Hashem had commanded (3:18) that the Elders should accompany Moshe when he came before Pharaoh. Where did they go? Why aren't they mentioned here?)
Rashi: The elders slipped away (out of fear) one by one, so that, by the time Moshe and Aharon reached the palace, they had all disappeared. 1
Why did Moshe and Aharon change from the wording that Hashem instructed them, "Hashem Elokei ha'Ivriyim" (3:18), instead saying "Hashem Elokei Yisrael"?
Oznayim la'Torah: Because those were the words they were supposed to use when accompanied by the Zekenim - who did not actually accompany them. 1
Why did Hashem go to the trouble of warning Pharaoh? Why did He not simply destroy the Egyptians (for what they had done to Yisrael)?
Rashi (to Devarim 2:26): As Moshe explained (upon sending a message of peace to Sichon), he took his cue from Hashem, who could just as well have sent a bolt of lightning and wiped out the Egyptians; yet He sent him (Moshe) from the desert to ask Pharaoh - nicely - to let His people go.
Seeing as Hashem planned to take Yisrael out of Egypt, why did he instruct Moshe to only ask for permission for Yisrael to sacrifice in the desert?
Refer to 3:18:2.
Because the earliest time for the termination of the Galus would only fall due in the following year. Meanwhile, He wanted Pharaoh to acknowledge Hashem's Omnipotence, and that Yisrael were His people.
What are the connotations of "v'Yachogu Li ba'Midbar"?
Targum Onkelos and Targum Yonasan: 'They shall celebrate before Me' (i.e. make for Me a celebration - Targum Yonasan).
Oznayim la'Torah (citing Chagigah 10b): Based on a Gezerah Shavah "v'Yachogu Li ba'Midbar;" and "ha'Zevachim u'Minchah Higashtem Li ba'Midbar" (Amos 5:25), it means 'They shall sacrifice for Me Korbanos.'
QUESTIONS ON RASHI
Rashi writes: "... At Har Sinai, [the Elders] were repaid in kind... 'Only Moshe may approach, while they may not' (24:2); they were turned away." Mizrachi asks - That later verse forbids not only the Elders, but also Aharon and his sons, to approach Har Sinai! How then can it be a punishment to the Elders?
Sifsei Chachamim: Most explain Rashi (to 19:24) as saying that indeed, the elders did not approach more than the nation. 1 Divrei David says that they came close to bow (24:1), but then had to turn back; and so it connotes below (24:9,14). (PF)
Gur Aryeh #1: The command to turn back (24:2) was addressed specifically to the Elders, and this was a disgrace for them. [Upon hearing this,] Aharon and his sons understood themselves that they too could go only until the respective places delineated for them, 2 and no further.
Gur Aryeh #2: That verse begins with, "Moshe alone may approach Hashem" (24:2). We infer that Aharon, Nadav, and Avihu may not approach Hashem - but they could draw closer just a bit, to their respective places. The verse continues that "... they," i.e. the elders, on the other hand, "shall not approach" - i.e. at all. 3
This is unlike Ramban (to 24:10); and Moshav Zekenim (to 24:1).
Gur Aryeh: See Rashi to 19:24.
What of the opinions that the Elders could approach Har Sinai to their designated place, which was further than the nation as a whole could approach (see 5:1:1.2:1*)? Perhaps Gur Aryeh means that among the important members of the nation, they were unable to approach. (EK) Or, perhaps the Elders had already ascended beyond the boundary of the camp. Hashem only issued the command, "They shall not approach!" at the moment the elders reached their boundary. They had to turn back; they could not move forward another inch! But Aharon, Nadav, and Avihu still could. (CS)
Rashi writes that the elders slipped away, and therefore at Matan Torah, they were not allowed to come close. But Aharon did come with Moshe before Pharaoh; and yet at Har Sinai, even he could not come as close as Moshe!
Riva, Moshav Zekenim: Moshe is mentioned here before Aharon, for Aharon did not invigorate himself for the Mitzvah [to come to Pharaoh] as much as Moshe did.
