Komentaryo sa Exodo 33:1: Rashi, Chizkuni, Or HaChaim & Tur HaArokh

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”.

לך עלה מזה, “go and set out from this place!” the reference in the word זה is the place where the sin of the golden calf had been committed. G-d is implying that at a different place He may be in a better position to exercise His right of forgiveness. The choice of the expression: עלה, “ascend,” indicated that anyone proceeding from the south in a northerly direction is automatically ascending.

לך עלה מזה, "go and ascend from this place, etc." The mention of an "ascent" is significant. Perhaps the Torah alludes to Shabbat 88 where we are told that Moses appropriated for himself the jewelry the Israelites stripped off themselves. [That "jewelry" was always perceived as being spiritual, such as the phylacteries. Ed.] This is alluded to here by the use of the word עלה in addition to לך. The apparently superfluous word אתה, "you," further supports the idea that the Torah speaks about an ascent by Moses which signified a spiritual dimension. The spiritual ascent was limited to Moses, i.e. אתה, as distinct from the people. As far as the people were concerned, G'd's instruction was only: לך, "go on."

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).