Commentaire sur L’Exode 2:25

וידע אלהים AND GOD KNEW — He directed His heart to them and did not hide His eyes from them.

AND G-D SAW THE CHILDREN OF ISRAEL. Rabbi Abraham ibn Ezra explained this as meaning that G-d saw the violence which the Egyptians overtly did to them, and G-d knew what was done to them secretly. And Rashi explained: “And G-d knew. He directed His heart to them and did not hide His eye from them.” This is correct in line with the plain meaning of Scripture. At first He hid His face from them and they were devoured,¹²⁹See Deuteronomy 31:17. but now G-d heard their groaning and He saw them, meaning that He no longer hid His face from them; He knew their pains and all that was done to them, as well as all that they required.
Now Scripture gives a lengthy account of the many reasons for their redemption: And G-d heard their groaning, and G-d remembered His covenant with Abraham, with Isaac, and with Jacob;¹²⁷Verse 24. And G-d saw the children of Israel, and G-d knew; For I know their pains.¹³⁰Further, 3:7. This is because even though the time [of bondage] decreed upon them was completed, they were not worthy of redemption, as was explained by the prophet Ezekiel;¹³¹Ezekiel 20:6-10. it was only on account of the cry¹³²And we cried unto the Eternal, the G-d of our fathers, and the Eternal heard our voice (Deuteronomy 26:7). See also Numbers 20:16. that He in His mercies accepted their prayer.
By way of the Truth, [the mystic lore of the Cabala], there is in this verse one of the great mysteries of the Torah, suggesting that their afflictions came up to the light of His countenance, which brought them [their afflictions] near the Knowledge [of G-d], just as is implied in the verse, In midst of the ‘shanim’ (years) make it known; in wrath remember compassion.¹³³Habakkuk 3:2. Shem Tov ibn Gaon, (a Spanish Cabalist of the pupils of Rashba — printed in Ma’or V’shamesh, Livorno, 1839), explains that Ramban’s intent in mentioning this verse is that the word shanim (years) should be understood as sh’nayim (two), a reference to the two Divine attributes, justice and mercy. When they unite, Israel is remembered for help and redemption. This is explicitly referred to in the second half of the verse: in wrath remember compassion. It is for this reason that Scripture gives this lengthy account — [And G-d saw the children of Israel, and G-d knew] — after already having mentioned, And G-d heard… and G-d remembered.¹²⁷Verse 24. This verse, [And G-d saw…,] has been explained in the Midrash of Rabbi Nechunya ben Hakanah.¹³⁴Also called Sefer Habahir. Ramban’s reference is found there in paragraph 76 (Margoliot ed.). See Vol. I, p. 24, Note 42. Ramban was the first author to quote from this classic of Jewish mystic thought in an open and extensive manner. See the learned work of Israel Weinstock, B’maglei Haniglah V’hanistar (Mosad Harav Kook, Jerusalem) on various aspects of this book. From there you will understand the verse.

וירא אלוקים את בני ישראל, He now took a personal interest in their fate and no longer hid His countenance from them. This is perceived as similar to Samuel I 9,16: כי ראיתי את עמי, כי באה צעקתו אלי, “for I have seen My people, for its outcry has come to Me.” G’d Himself said this later in 3,7 ראה ראיתי את עני אשר במצרים, “for I have seen My people, the suffering they are in Egypt.”