דַּבֶּר־נָ֖א בְּאָזְנֵ֣י הָעָ֑ם וְיִשְׁאֲל֞וּ אִ֣ישׁ ׀ מֵאֵ֣ת רֵעֵ֗הוּ וְאִשָּׁה֙ מֵאֵ֣ת רְעוּתָ֔הּ כְּלֵי־כֶ֖סֶף וּכְלֵ֥י זָהָֽב׃
“Pakiusap, magsalita ka sa pandinig ng bayan, at hilingin ng bawat lalaki sa kanyang kapwa, at ng bawat babae sa kanyang kapwa babae, ang mga kagamitang pilak at mga kagamitang ginto.”
Rashi
דבר נא SPEAK נא — The word נא is always an expression of entreaty. Here it means: I entreat you, admonish them about this which follows (impress this injunction upon them), so that righteous man, Abraham, may not say: the prophecy (Genesis 15:13) “they shall serve them, and they shall afflict them” He permitted to be fulfilled in them, but the promise (Genesis 15:14) “and afterwards they shall go forth with great substance” He did not bring to fulfilment for them (Berakhot 9a-b).
Chizkuni
דבר נא, “speak please;” Moses was to do this at this time as they would not have any time to do so once Pharaoh would discharge them unconditionally, i.e. even expel them. If the people had made these requests still earlier, Egyptians would have demanded that they would give back what they had borrowed, seeing that Pharaoh had refused to allow them to leave permanently.
Kli Yakar
“Speak to the ears of the people and let them ask, etc.” Our Rabbis of blessed memory said (Berachot 9a) that “na” is only a language of request, so that righteous one [Abraham] would not say: They will be enslaved and oppressed was fulfilled, but and afterward they will leave with great wealth was not fulfilled. And it is difficult: why does the fulfillment of His promise depend on that righteous one’s statement? Without his statement, would God not fulfill His word, Heaven forbid?
It appears that this can be resolved according to the conclusion in Tractate Berachot (ibid.) And they lent to them — against their will of the Israelites, because of the burden of the journey. According to this, God fulfilled His promise when He showed them the place where His promise would be fulfilled. What more could He do if they themselves did not want to accept? Nevertheless, there is concern “that righteous one would say, etc.” because he did not know that they did not ask to receive, and because Abraham was righteous and upright, it would be distressing to him that they were enslaved for nothing. Therefore it was said to him and afterward they will leave with great wealth. With the phrase and afterward, it indicated that they would take their wages for their labor from the Egyptians. Therefore it specifies and afterward because wages are only paid at the end.
Although nothing prevents God from giving Israel great wealth without them needing to take from the Egyptians through borrowing and deception, nevertheless the God of justice did this to recover their wages from them, as is found in Chapter Chelek (Sanhedrin 91a) regarding Geviha ben Pesisa, etc. Therefore, that righteous one would not be satisfied with any wealth except the wealth of Egypt in exchange for their labor, because this would provide consolation for the harsh labor that his descendants endured. And this is what is meant by and afterward they will leave with great wealth was not fulfilled. Rashi brought the phrase and afterward for the reason we mentioned.
It appears that this can be resolved according to the conclusion in Tractate Berachot (ibid.) And they lent to them — against their will of the Israelites, because of the burden of the journey. According to this, God fulfilled His promise when He showed them the place where His promise would be fulfilled. What more could He do if they themselves did not want to accept? Nevertheless, there is concern “that righteous one would say, etc.” because he did not know that they did not ask to receive, and because Abraham was righteous and upright, it would be distressing to him that they were enslaved for nothing. Therefore it was said to him and afterward they will leave with great wealth. With the phrase and afterward, it indicated that they would take their wages for their labor from the Egyptians. Therefore it specifies and afterward because wages are only paid at the end.
Although nothing prevents God from giving Israel great wealth without them needing to take from the Egyptians through borrowing and deception, nevertheless the God of justice did this to recover their wages from them, as is found in Chapter Chelek (Sanhedrin 91a) regarding Geviha ben Pesisa, etc. Therefore, that righteous one would not be satisfied with any wealth except the wealth of Egypt in exchange for their labor, because this would provide consolation for the harsh labor that his descendants endured. And this is what is meant by and afterward they will leave with great wealth was not fulfilled. Rashi brought the phrase and afterward for the reason we mentioned.