The place. Rashi is answering the question: אדמת (ground) is feminine, but הוּא [the pronoun ostensibly referring to it] is masculine. Therefore Rashi explains that הוּא refers to המקום (the place).

You will bring My nation out. Rashi is answering the question: The verse should have said “Go, I am sending you to Pharaoh להוציא (to bring out),” whereas והוצא (and you will bring out) implies that it is a separate statement. Therefore Rashi inserts ואם תאמר (should you say . . .) to which the answer is: “and you will bring out . . .” (i.e., that it is one statement).

Who am I. The word “who” [am I] is used in place of “what” [am I] because it is not possible to explain this statement as referring to “bringing them out,” for the verse continues “Am I able to bring the Bnei Yisroel out.” Perhaps Moshe felt inadequate to speak with Pharaoh for he was a king. Thus Rashi comments “that I might speak with kings.”

What did the Israelites do to merit . . . [Rashi knew this] because Hashem responded, “When you bring the people out [to receive the Torah].” This implies that Moshe asked this (i.e., what did.the Israelites do to merit . . .)

And the vision that you saw in the thornbush . . . Rashi explains: Do not think that the burning bush was just an illusion. Rather, it was a true sign from Hashem.

You, too, shall go on My mission and you will not be harmed. Otherwise, לך (to you) is superfluous in the verse. Therefore, [Hashem tells Moshe that] it is a sign to you, Moshe, that you will not be harmed, just as you saw the bush was not being consumed.

Three months after they go out of Egypt. If you ask: When does the count start? [For it cannot start] from this Divine statement, as the ten plagues came in between, and each plague lasted for a quarter month, and the other three quarters [of the month] Moshe would caution and warn them, as Rashi explains in Parshas Va’eira (Shemos 7:25), on “Seven full days [passed].” Thus, the plagues lasted for a ten month period. Furthermore, the plagues did not begin immediately after this Divine statement. And if [you suggest that] the count begins with the exodus from Egypt, this is less than a two month period: half of Nisan, Iyar, and on the sixth of Sivan they received the Torah. The answer is: The promise of receiving the Torah is not speaking exclusively of the Written Torah, but also of the Oral Torah. After they received the [Written] Torah, Moshe ascended Mount Sinai. He was there forty days and nights, and received the Oral Torah. When he descended on the 17th of Tammuz, it was three full months [from the exodus]. And the B’nei Yisrael were redeemed in order [to receive] the Oral Torah. As it is written (ibid., 34:27): “ על פי הדברים האלה כרתי אתך ברית (for with these words, I have made a covenant with you),” and על פי [lit. “by the mouth of”] alluding to the Oral Torah. An alternative answer: “Three months after [they go out of Egypt]” means “in the third month [following their exodus from Egypt].” As Rashi similarly explains (Shemos 19:15): “ לשלשת ימים (for three days)” as meaning on the third day.

And this will be a sign to you. Rashi is proving that Hashem makes a promise which is contingent to a previous promise, although that first promise has not as yet been fulfilled. The same is true here. The promise of Moshe’s mission [to bring the people out] has not as yet been realized. [You might ask:] how can that [promise] serve as a proof [of the fulfillment] of a further promise — the receiving of the Torah? [Thus Rashi answers:] We find a similar sentence structure in Yeshayahu regarding the promise of Sancheriv’s downfall, which had not yet happened. Yet it signaled [the fulfillment of] another promise — namely, that which grows of itself will be blessed.

So that it (My Name) not be read as written. The Re”m’s lengthy commentary is expressed in the Gemara (Pesachim 50a), and he [apparently] overlooked it. (Nachalas Yaakov).

Through Yaakov and Yoseif. You might ask: If so, Moshe also knew the expression, as they did. So how is [his using] it a proof? Perhaps Moshe was lying [that Hashem sent him]! The answer is: Moshe was only twelve [when he fled from Egypt], and this sign was transmitted only to adults.

Elokim will surely consider you. This is puzzling: we do not find such a verse said by Yaakov. Perhaps the answer is: this verse is said twice by Yoseif (Bereishis 50:24, 25), thus Yoseif said one on his own accord, and one he said in the name of his father Yaakov, i.e., Yoseif received [this expression] from his father. (Re”m) So it is written in Pirkei D’Rabbi Eliezer (ch. 48), in Tosafos (Sotah 13a), and in Shemos Rabbah (here and in ch. 5). (Nachalas Yaakov).

The word נקרה is derived from the term מקרה (happening). But in the beginning of Parshas Vayikra (1:1) Rashi wrote [that it means otherwise]: Hashem reveals Himself to prophets of the nations with a term [ ויקר , similar to נקרה ,] meaning impurity. Perhaps the answer is: ויקר [and נקרה ] is always derived from מקרה , but sometimes it means a chance happening, such as (Devarim 22:6): “ כי יקרא קן ציפור (if you happen upon a bird’s nest).” And sometimes it means emission of a man’s seed, which denotes impurity, such as in (ibid., 23:11) “ מקרה לילה (a happening of night).” (Re”m)

I [Bilaam] will be met by Him here ( ואנכי אקרה כה ). This אקרה does not imply that Bilaam happened to meet Hashem, since [on the contrary], Hashem met him, [as it states,] ויקר אלהים אל בלעם (“Hashem happened to meet Bilaam”). Bilaam was not the one initiating; rather he was the one being met. Rashi explains כה to mean הלום (“here”), as in (Shemos 7:16): “Until here ( כה ) you have not listened.” This כה does not mean “thusly”, as in (Shemos 4:22), “Thusly ( כה ) said Adonoy.” For if this כה means “thusly,” then אקרה could imply: “I thusly will be met by another, just as Hashem met me.” But this is not the intent of this verse. (Re”m)

And not because his hand is strong. In other words, the verse means: “The king of Egypt will not allow you to go, but not because his hand is strong.” For [the next verse says:] “I will then send forth My hand and strike Egypt . . . [and then he (Pharaoh) will send you out.]” Whereas if Pharaoh’s hand was strong, he would not send them out [even after being struck].

And not because his power is strong. ולא מן קדם דחיליה תקיף means “but not because he has great strength.” Rashi attributes the explanation to Rabbi Yaakov rather than to Onkelos only as regards the meaning of ושלחתי את ידי , who explained it as, “for once I send forth My Hand and strike [Egypt]” he will immediately send you out. The Re”m writes: “But [according to this,] I do not know how to explain the ו of אחרי כן ישלח אתכם (And then he will send you out).” It would seem the answer is: The ו is [superfluous] like the ו in (Bereishis 36:24): ואלה בני צבעון ואיה וענה (And these are the children of Tziv’on: and Ayah and Anah).

Menachem places it ( ונצלתם ) in the Machberes . . . Rashi is explaining that Menachem categorizes ונצלתם (you will divest) with the words that have צ as the first letter of their root. Thus the root is צל , and the נ is not a root letter.

Whereas, every letter נ which sometimes appears in a word . . . Rashi is offering an additional proof that the נ of וינצלו [and of ונצלתם ] is a root letter.

E.g. “ ונשאתם (you shall carry) your father.” Surely the נ of נִצלתם , which sometimes is omitted entirely according to Menachem who says it is not a root letter, should be vocalized here with a [mere] shva. Yet, it is vocalized with a chirik. Thus Rashi concludes: “I, therefore, say . . . is part of the root.”