וַיֹּ֨אמֶר מֹשֶׁ֜ה אֶל־יְהוָ֗ה רְ֠אֵה אַתָּ֞ה אֹמֵ֤ר אֵלַי֙ הַ֚עַל אֶת־הָעָ֣ם הַזֶּ֔ה וְאַתָּה֙ לֹ֣א הֽוֹדַעְתַּ֔נִי אֵ֥ת אֲשֶׁר־תִּשְׁלַ֖ח עִמִּ֑י וְאַתָּ֤ה אָמַ֙רְתָּ֙ יְדַעְתִּ֣יךָֽ בְשֵׁ֔ם וְגַם־מָצָ֥אתָ חֵ֖ן בְּעֵינָֽי׃
И сказал Моисей Господу: 'Видишь, Ты мне говоришь: воспитывай народ сей; и Ты не дал мне знать, кого Ты пошлешь со мной. И все же Ты сказал: Я знаю тебя по имени, и ты также нашел благодать в Моих глазах.
Rashi
ראה אתה אמר אלי SEE. THOU SAYEST UNTO ME — Set Thy eyes and Thy heart to Thy own words (Think for a moment of what Thou, Thyself, hast told me)
Chizkuni
ראה אתה אומר אלי, “See, You say to me:” the reason why we always read this section (33.12-34.26) on the Sabbath of the intermediate days of the festival of Passover and Sukkot, is because in this section the Sabbath is mentioned in the midst of the three pilgrimage festivals. And the passage (by mentioning that we must observe the seven days of the festival) also hints that work is prohibited on the Intermediate Days of the festivals. (Compare Talmud Chagigah folio 18a)
Da'at Zekenim
ואתה לא הודעתני, “and You have not informed me;” Moses means that not only did G–d not inform me of details about the angel which He had said that He would send to walk ahead of the Jewish people (Exodus 32, 34) ; it is not only that You Yourself will not walk in front of us, but You did not even name the angel You have assigned for this task. We are now no better off than any human being on earth, each one of whom has an angel walking in front of him. (Compare Psalms 91,11) where David refers to this with the words: כי מלאכיו יצוה לך לשמר לך בכל דרכיך, “for He will order His angels to guard you wherever you go.” Seeing that this is so, how do I benefit from Your having told me that I have found favour in Your eyes? Even Avraham’s servant, Eliezer, had been assured of the same kind of angel, without having been told by G–d that he had found favour in His eyes? (Compare Genesis 24,7)