Tosefta su Genesi 35:36

We mention the Exodus from Egypt at night. Said Rebbi Elazar Ben Azaryah, “Here I am like a seventy year old man and I have not merited to hear that one should mention Exodus from Egypt at night, until the exegesis (Derasha) of Ben Zoma.” “In order that you should remember the day that you left Egypt, all the days of your life." (Deuteronomy 16:3), the days of your life [means] days, all the days of your life [means] nights.” These are the words of Ben Zoma. And the Chachamim (Sages) say, “Days of your life [means] this world, all the days of your life [means] the days of the Mashiach (Messiah).” Ben Zoma said to the Chachamim, “And are we going to mention the Exodus from Egypt during the days of the Mashiach? Does not it say: “Therefore behold, the days are coming, the word of Hashem, and they will not say anymore, as lives Hashem, who has brought the Children of Israel from the land of Egypt. But rather, [they will say], as lives Hashem who has brought and who will bring the seed of the House of Israel from the Northern land and from all the lands to which I have pushed them there, and they will dwell in their land?” (Jeremiah 23:7-8) They said to him, “It does not [mean] that the Exodus from Egypt will be uprooted from them, but rather that Egypt will be added to the [other] kingdoms. [Other] kingdoms will be the main [subject], and Egypt will be a secondary [subject]. Similarly [it says], your name will not be called anymore, Yakov, but rather Yisrael will be your name. (Genesis, 35:10) [It does] not [mean] that [the name] Yakov was completely uprooted from him, but rather [the name] Yakov was added to [the name] Yisrael. Yisrael was the main [name], and Yakov was the secondary [name].”

There are [scriptural passages] that are [publicly] read and translated [orally into Aramaic during the public reading], [others] that are read but are not translated, [and others] that are neither read nor translated. The account of creation (Gen. 1), we read and translate. The account of Lot and his two daughters (Gen. 19) is read and translated. The account of Judah and Tamar (Gen. 38) is read and translated. The *first account of the [Golden] Calf is read and translated. [Note: The "first" account refers to the Torah's initial narrative of the sin of the Golden Calf, Ex. 31:1-20 (see Meg. 4:10).] The curses that are in the Torah are read and translated, but we may not permit one [reader] to start and another [reader] to finish, rather the one who starts is the one who finishes. The warnings and punishments that are in the Torah are read and translated. The account of Amnon and and Tamar (2 Sam. 13) is read and translated. The account of Absalom and his father's concubines (2 Sam. 15:16, 16:22) is read and translated. The account of the concubine of Gibeah (Judges 19-21) is read and translated. [The passage commencing with] "Proclaim to Jerusalem [her abominations (to'avoteha)]" (Ezek. 16:2) is read and translated. And it so happened that someone was reading before Rabbi Eliezer "Proclaim to Jerusalem [etc.]" and he translated it. [Rabbi Eliezer] said to him, "Go and proclaim the abominations (to'avoteha) of your mother!" The Divine Chariot (Ezek. 1), we read it to the masses. The incident of Reuben [and Bilhah] is read but not translated. And it so happened with Rabbi Chananiah ben Gamaliel that he was reading in Akko, "And Reuben went and he lay with Bilhah, etc., and the sons of Jacob were twelve" (Gen. 35:22*), and he told the translator, do not translate this except for the end. [*Note: The reference in the Hebrew text to Gen. 25:16 (בראשית כ״ה:ט״ז) appears erroneous.] The second account of the [Golden] Calf, from "And Moses said to Aaron, What did this people do to you?" until "And Moses saw that the people had become unrestrained" (Ex. 32:21-25), and also what is written after, "And God plagued the people, etc." (Ex. 32:35), from this said Rabbi Shimon ben Elazar, a person should not recount a disgraceful event, is it was due to Aaron's recounting to Moses that the apostates rebelled (i.e., Aaron's statement, "I threw [the gold] into the fire, and this calf emerged," appeared to acknowledge that the calf possessed divine power, see Meg. 25b:12 (Steinsaltz)). The account of David and Bathsheba is neither read nor translated. But the [Bible] teacher teaches [these passages] in his usual way.