Musar zu Schemot 3:10

Israel are so beloved of G–d and vice versa that just because there is no intermediary between us and G–d, once we have sinned we are no longer called עם ה'. This theme is elaborated on in the Yalkut item 391 where Rabbi Berechyah is quoted as saying in the name of Rabbi Levi that we must understand this relationship by means of a parable. A king who owned a vineyard entrusted the vineyard to a leaseholder. As long as the leaseholder produced good wine the owner described the wine as his. When the leaseholder produced inferior wine, the owner referred to the inferior wine as that of the leaseholder. When the leaseholder became aware of this, he said to the king: "My lord king, why is the wine yours when it is is good, whereas when it is inferior it is mine? After all, it is yours regardless of whether it is good or inferior?" Something similar describes the relationship between the Jewish people and G–d and Moses their leader. When G–d first appointed Moses as the leader of the Jewish people (Exodus 3,10) He said to him: "Come, I shall send you to Pharaoh to free MY people the Children of Israel from Egypt." After the Jewish people made the golden calf, G–d said to Moses: "Go and descend, for YOUR people whom you have brought out of Egypt have become corrupted." Thereupon Moses said to G–d: "When they are sinful they are MY people, and when they are meritorious they are YOUR people? They are Your people and Your inheritance regardless of whether they are sinful or whether they are full of merits. Do not let Your anger blaze forth against them, etc,” Rabbi Symon added that Moses refused to budge until G–d had again called them "MY people." We know this from Exodus 32,14: "G–d renounced the punishment He had planned to bring upon HIS people."

You should not think that Pharaoh's increasing of the Jewish people's workload (Exodus 5,6-9), was merely his own idea. On the contrary, it represented the will of G–d. He had sent Moses to Pharaoh in order to produce this result. This is why two expressions are used when G–d enlists Moses' services. A) לכה, B) ואשלחך (Exodus 3,10). The first expression usually refers to an undertaking due to one's own initiative, whereas the second word אשלחך refers to the carrying out of a mission at someone else's bidding. The Ari zal states that G–d sent two missions. One mission had as its purpose the redemption of Israel, i.e. ואשלחך. The other had as its objective the increased burdens imposed by Pharaoh on the Jewish people, i.e. something apparently painful for the Jewish people. Since G–d never describes a mission undertaken at His behest as לרעה, meant to have negative effects, it was couched in language that normally describes one's own initiative, i.e. לכה-לך נא (go please).