Midrasz do Wyjścia 3:18

(Exod. 5:3): THE GOD OF THE HEBREWS. Moses and Aaron said: <These words were necessary> because (in vs. 1) we had altered the wording (of Exod. 3:18) which was difficult for us. <So> they repeated <themselves> and said: THE GOD OF THE HEBREWS.²⁵According to Exod. 3:18, the Holy One told Moses to say to Pharaoh: THE LORD, THE GOD OF THE HEBREWS, but in Exod. 5:1: Moses and Aaron had said: THE LORD, THE GOD OF ISRAEL. For that reason Moses and Aaron corrected their wording in Exod. 5:3. So Tanh., Exod. 2:6; Exod. R.5:15. R. Simeon ben Johay says: He began to gnash his teeth at them when he said (in Exod. 5:17): YOU ARE LAZY, LAZY!….²⁶Exod. R. 5:18.

...A royal lady once approached Rebbi Yosi. She said, “My god is great than yours!” He retorted, “And why?” When your God appeared to Moshe at the burning bush, Moshe had to cover his face,” She explains. “But when he first saw my god, the snake, he immediately ran away”. Rebbi Yosi replied, “May your bones disintegrate! When God revealed himself by the burning bush, he had nowhere to go—where would he run off to? The heavens? Sea? Dry land? Does God not fill the heavens and the earth! (Yermiah 23:24). A snake—a snake which is your god, as soon as one takes three or four steps away, he is saved!”

And they said: “The God of the Hebrews hath met with us” (Exod. 5:3). Moses and Aaron declared: Perhaps You will say we altered Your words when we told him: “Thus said the Lord, the God of Israel (ibid. 5:1), and for that reason he became hardened against Him.” Thereupon they returned to him (Pharaoh) and said: The God of the Hebrews hath met with us (ibid., v. 3).

And to the elders of Israel: Rabbi Akiva said, "Israel is compared to a bird - just like a bird cannot fly without wings, so [too,] Israel cannot do anything without elders. Rabbi Yose bar Chalafta said, "Great is old age - as if they are elders, they are beloved; and if they are youths, the Holy One, blessed be He, makes old age spring upon them [early]." Rabbi Shimon ben Yochai said, "Not [only] in one place, nor in two or three places do we find that the Omnipresent dispenses honor to the elders: In Egypt, as it is stated (Exodus 3:18), 'And they will listen to your voice and you will come, you and the elders of Israel'; at the [burning] bush, 'Go and collect the elders of Israel' (Exodus 3:16); at Sinai, 'you and Aharon, Nadav and Avihu and seventy of the elders of Isreal' (Exodus 24:10); at the tent of meeting, 'to Aharon and to his sons and to the elders of Israel. So [too,] in the future to come, the Holy One, blessed be He, dispenses honor to the elders, as it is stated (Isaiah 24:23), 'And the moon will be embarrassed and the sun ashamed, since the King, the Lord of hosts [will be] on Mount Zion and in Jerusalem and across from His elders will be honor.'" The Sages, may their memory be blessed, said, "The Holy One, blessed be He, will in the future make an assembly of His elders. And that is what the verse states, 'since the King, the Lord of hosts [will be] on Mount Zion and in Jerusalem and across from His elders will be honor.'" And the Holy One, blessed be He, honors the righteous ones and the pious ones, but any time that a mistake comes from them, He chastises them. See that which is written about the sons of Aharon, as they were assistant priests and erred with wine, as so did they, may their memory be blessed, say - that they were inebriated with wine; and hence the Holy One, blessed be He, commanded after their death, to warn about wine, as it is stated, "Wine and strong drink shall you not drink, you and your sons with you." The Holy One, blessed be He, said, "Be careful with wine. See that which Noach did, as he began to err with it, as it is stated (Genesis 9:20), 'And Noah, the man of the earth, began to plant a vineyard,' and it is written (Genesis 9:21), 'And he drank from the wine and he became drunk and he revealed himself.' What caused him to become disgraced? The wine. And it caused him to bring a curse upon his seed, as it is stated (Genesis 9:25), 'And he said, "Cursed is Canaan."' And hence, be warned about wine, since wine brings a person to all the sins in the world - to licentiousness, to the spilling of blood, to theft and to all the [other] sins in the world." And does it not gladden the heart of man; and the verse praise it like one reading in the Torah? As it is stated, (Psalms 104:15), "And wine gladdens the heart of a man," and it states (Pslams 19:9), "The precepts of the Lord, gladdening the heart." And further, He bequeaths the Garden of Eden to those occupied with Torah and its precepts, as it is stated (Deuteronomy 30:20), "as it is your life and the length of your days"; and a drunk - when the wine is still with him - sits happily, as if he was sitting in the Garden of Eden. [The resolution is] like [the story of] that student who was a pious man, and he had a father that drank heavily. And each time he would fall in the marketplace [from drinking], people would come and hit him with stones and pebbles. And they would yell and call out behind him, "Look at the drunkard." And when his son the pious man saw, he was embarrassed and wished for his soul to die. And every day, he would say to [his father,] "I will order [it] and they will bring you from every wine that they sell in the province to your house, and [just] don't go to drink in the tavern, such that you make a disgrace of yourself and of me." And he [would] say this to him once or twice every day, until his father said that he would do this, as he said, not to go to drink in the tavern. And so did the pious man do, that he would make food and drink for him every day and every night and put him to sleep in his bed, and then leave. One time, rain was falling and that pious man went out to the marketplace and was walking to the synagogue for prayer. And he saw a drunkard laying in the marketplace and a puddle of water was falling on him. And the young men and the youths were hitting him with stones and pebbles and throwing clay in his face and into his mouth. When this pious man saw, he said in his heart, "I will go to father and bring him to here, and I will show him this drunkard and the disgrace that the young men and youths make out of him; maybe he will prevent his mouth from drinking in the tavern and from getting drunk." And so did he do, he brought him to there and showed [the drunkard] to him. What did his old father do? He walked over to the drunkard and asked him in which [tavern] he drank that wine from which he became drunk. His pious son said to him, "Father, for this did I call you? Rather to see the disgrace they make out of him, as so do they do to you at the time that you drink - maybe you will prevent your mouth from drinking in the tavern?" He said to him, "My son, I have no enjoyment and Garden of Eden in my life besides this." When the pious man heard, he left with a bitter spirit. But the precepts and the Torah are not [just like] the joy of wine - since when the wine leaves his body, sorrow comes into his heart, 'this one leaves and that one comes'; but the Torah and the commandments are a delight and joy in this world and in the world to come, as it is stated, "as it is your life and the length of your days" - in this world and in the world to come, which is completely long. And you will find further with the sacrifices that it states about the lambs, "two one-year old unblemished lambs" (Numbers 28:9); about the bread, two issaron; but about the wine, [only] a quarter of a hin. So little would they offer [of the wine] to make known proper action (derekh erets). As much wine brings a person to sin, to great grief and to loss of the purse, as it is stated (Proverbs 23:31), "Do not ogle that red wine, as it lends its color to the cup, as it flows on smoothly" - in his home, such that there not be with what to cook, since he sells and gives everything for the sake of wine. Another [understanding]: Do not read it [as] "to the cup (kos)," but rather "to the purse (kis)," as he puts an evil eye into his purse. And so do you find with the Children of Ephraim, as it states (Hosea 7:11), "But Ephraim was like a silly dove, with no heart." Why? Because they drink much wine; and it states (Isaiah 28:1), "Woe, the crown of pride of the drunkards of Ephraim." And we have also found with a man and a woman that the verse states to take out their son to pelt him with stones, as it is stated (Deuteronomy 21:18), "And if a man has a son that is wild and rebellious," and it states (Deuteronomy 21:19), "And his father and his mother shall grab him." And why all of this? Because he went out to bad culture, such that he will spend his money, steal and do sins, and become liable for the death penalty. And before he becomes liable for death, "And his father and his mother shall grab him, etc. And all of the people of his city shall pelt him, etc." (Deuteronomy 21:19-21). And know [from this], that there is great evil in drinking much wine. And how much meat does he eat more than another man, for which he is liable for death? One litra. And another verse states, "Do not be of those who guzzle wine, or glut themselves on meat to them" (Proverbs 23:20). What is [the meaning of] "to them?" Meaning to say, to them do they do the evil - as they spend [all] their money and come to disgrace; and in the end, they become liable for death in this world and in the world to come.

... R’ Bibi and R’ Reuven said in the name of R’ Chanina: in the future the Holy One will appoint a yeshiva for His elders. This is what is written “…for the Lord of Hosts has reigned in Mount Zion…” the end of the verse is not written ‘and before elders will be glory’ but rather “…and before His elders will be glory.” (Isaiah 24:23)

And Jethro said to Moses: “Go for peace” (Exod. 3:18). You find that everyone about whom it is written Go for peace departs and returns in peace, and that everyone concerning whom it is said Go in peace departs but does not return (in peace). Jethro said to Moses: Go for peace. And he departed and he returned in peace.

(Bamidbar 25:1) "And Israel sat in Shittim, and the people began to stray after the daughters of Moav. "sitting" in all places connotes subversion (of morality), as in (Shemot 32:6) [in connection with the golden calf] "And the people sat down to eat and to drink," and (Bereshit 37:25) [in connection with the selling of Joseph] "And they sat down to eat bread." R. Akiva says: Every section (in the Torah) which is juxtaposed with another is meant to be learned from. It is written above (Bamidbar 24:14) "Come, I (Bilam) will counsel you" (how to undo Moav). He said to them: The G-d of this people hates harlotry, and they lust after flaxen garments. Come and I will counsel you. Put up tents for them, and seat old women outside and a young girl inside, and let them sell them flaxen garments, etc." Rebbi says: There are many adjoining sections n the Torah which are as far from each other as east from west. To wit (Shemot 6:12) "Behold, the children of Israel have not listened to me, etc." — (Shemot 6:13) "And the L-rd spoke to Moses and to Aaron, and He commanded them unto the children of Israel." What does one verse have to do with the other? What did He command them? What He had already told them, viz. (Shemot 3:18) "And they will listen to you, etc." Similarly, (Vayikra 21:9) "And the daughter of a man who is a Cohein, if she profane herself by harlotry" — (Vayikra 21:10) "And the Cohein who is exalted over his brothers." What does one verse have to do with the other? An analogy: A centurion served his term but failed to enter his primipilate (a high office) and fled. The king sent and had him returned and sentenced to decapitation. Before his execution the king says: Bring a heap of golden dinars before him and tell him: If you had done as your fellows did, you would have been granted this heap and your life. Now, you have lost both your life and your money. Likewise, the daughter of a Cohein who played the harlot. The high-priest goes out before her and says to her: If you had conducted yourself as your elders did, you would have merited bearing a high-priest such as I. Now you have lost both yourself and your honor. This is the intent of "And the daughter of a man who is a Cohein, etc." and "And the Cohein who is exalted over his brothers, etc." Similarly, (Hoshea 1:9) "You are not my people" — (Hoshea 2:1) "And the number of the people of Israel shall be as the sand of the sea, which cannot be measured or counted, and in place of their being told 'You are not My people,' etc." What does one verse have to do with the other? An analogy: A king gets angry with his wife and sends for a scribe to write her a divorce. But before the scribe arrives, the king is reconciled with his wife, whereupon the king says: "Shall the scribe leave here empty-handed? Tell him to come and write that I am doubling her kethubah." This is the intent of "for you are not My people, etc." and "And the number of the people of Israel shall be as the sand of the sea, etc." Similarly, (Hoshea 14:1) "Shomron shall bear her guilt, for she has defied her G-d" — (Ibid. 2) "Return, O Israel to the L-rd your G-d." What does one verse have to do with the other? An analogy: A province rebels against the king, who sends for a general and orders him to devastate it. The general, being wise and seasoned tells them: "Put together something for me to relay to the king, or I will do to you what I did to this and this province." This is the intent of "Shomron shall bear her guilt for she has defied her G-d" and "Return, O Israel, etc."