וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֑ה לֶךְ־רֵ֕ד כִּ֚י שִׁחֵ֣ת עַמְּךָ֔ אֲשֶׁ֥ר הֶעֱלֵ֖יתָ מֵאֶ֥רֶץ מִצְרָֽיִם׃
Alors l’Éternel dit à Moïse: "Va, descends! car on a perverti ton peuple que tu as tiré du pays d’Égypte!
Rashi
לך עלה מזה GO, GO UP HENCE — The land of Israel is situated higher than all the other neighbouring lands, therefore it said “go up” (Zevachim 54b). Another explanation is: As a compensation for what He had said to him (Moses) in a time of anger, (Exodus 32:7) “Go, go down”, He now said to him, at a time of good-will, “Go, go up”.
Kli Yakar
And these are the generations of Aaron and Moses, etc. Rashi explains that because Moses taught them Torah, it is as if he begot them and they became his offspring on the day God spoke with him at Mount Sinai. But this is difficult because if that were the case, all of Israel would be his offspring since he taught Torah to everyone. Furthermore, why does the verse repeat and say These are the names of the sons of Aaron without mentioning Moses?
It seems to me that this is because it is written And with Aaron, God was very angry, to destroy him (Deuteronomy 9:20). And “destruction” always refers to the loss of children, etc., as Rashi explains in Parashat Eikev (9:20). Moses’ prayer was effective in part, so those two sons that Moses saved through his prayer are considered as if he had begotten them, and they became his offspring on the day God spoke to Moses at Mount Sinai, saying, Go down, etc. (Exodus 32:7). Afterward, Moses prayed for them on the mountain, and God answered him there on the mountain.
When it says, These are the generations of Aaron and Moses, it mentions Moses because of Eleazar and Ithamar, whom he saved from death. And when it subsequently states, These are the names of the sons of Aaron without mentioning Moses, it is referring to Nadab and Abihu, whom he did not save from death. This explains why the text mentions here the death of Nadab and Abihu and the survival of Eleazar and Ithamar.
It seems to me that this is because it is written And with Aaron, God was very angry, to destroy him (Deuteronomy 9:20). And “destruction” always refers to the loss of children, etc., as Rashi explains in Parashat Eikev (9:20). Moses’ prayer was effective in part, so those two sons that Moses saved through his prayer are considered as if he had begotten them, and they became his offspring on the day God spoke to Moses at Mount Sinai, saying, Go down, etc. (Exodus 32:7). Afterward, Moses prayed for them on the mountain, and God answered him there on the mountain.
When it says, These are the generations of Aaron and Moses, it mentions Moses because of Eleazar and Ithamar, whom he saved from death. And when it subsequently states, These are the names of the sons of Aaron without mentioning Moses, it is referring to Nadab and Abihu, whom he did not save from death. This explains why the text mentions here the death of Nadab and Abihu and the survival of Eleazar and Ithamar.
Rashi
אתה והעם THOU AND THE PEOPLE [WHICH THOU HAST BROUGHT UP] — Here — (in contrast to Exodus 32:7) it does not say “and thy people” (the mixed multitude which thou, of thine own accord, hast brought up from Egypt) (Midrash Tanchuma 3:9:26).