מדרש אויף שמות 3:10

(Deut. 1:1:) THESE ARE THE WORDS THAT MOSES SPOKE. This text is related (to Is. 35:6): THEN THE LAME SHALL LEAP LIKE A HART, AND THE TONGUE OF THE DUMB SHALL SHOUT FOR JOY. Come and see.¹Tanh., Deut. 1:2. When the Holy One said to MOSES (in Exod. 3:10): I WILL SEND YOU UNTO PHARAOH, Moses said to him: You are doing me an injustice.²Gk.: bia. (Exod. 4:10): I AM NOT A MAN OF WORDS. He said to him: Seventy languages are spoken in Pharaoh's palace.³Palterin. Gk.: praitorion; Lat. praetorium. Thus if an embassy⁴Gk.: presbeuterion. comes from another place, they may speak with them in their own language. When I go on your mission, they will examine me, asking whether I am a representative of the Omnipresent. Then it will be revealed to them that I do not know how to converse with them. Will they not laugh at me, saying: Look at the agent of the one who created the world and all its languages! Does he not know how to listen and reply? See here, something is wrong!⁵Gk.: bia. (Exod. 4:10:) I AM NOT A MAN OF WORDS. (Exod. 6:12:) {SEE} [FOR] I HAVE UNCIRCUMCISED LIPS (i.e., a speech impediment). The Holy One said to him: But look at the first Adam. Since no creature taught him, where did he <come to> know seventy languages? It is so stated: AND HE RECITED NAMES FOR THEM.⁶The citation is not found in Scripture. Cf. Gen. 2:20: AND ADAM RECITED NAMES FOR ALL CATTLE…., a reading which what follows assumes. The midrash is also assuming that the beasts already had names, which Adam merely recited. "A name for every beast" is not written here but: NAMES (in the plural). [Who gave Adam a mouth that would recite names, <i.e.,> a name for each and every <beast> in seventy languages?] The mouth that said (in Exod. 4:10): I AM NOT A MAN OF WORDS, <then> said (in Deut. 1:1): THESE ARE THE WORDS. The prophet also cries out and says (in Is. 35:6): THEN THE LAME SHALL LEAP LIKE A HART, AND THE TONGUE OF THE DUMB SHALL SHOUT FOR JOY. Why? (Ibid., cont.:) BECAUSE WATERS SHALL BREAK FORTH IN THE WILDERNESS AND STREAMS IN THE DESERT. It is therefore stated (in Deut. 1:1): THESE ARE THE WORDS.

Rabbi Yehoshua of Sikhnin interpreted the verse in the name of Rabbi Levi: “As it is better that it should be said to you: Come up here, than that you be demeaned before a prince…” (Proverbs 25:7). Rabbi Akiva taught it in the name of Rabbi Shimon ben Azai: Distance yourself two or three seats from your rightful place and sit until they say to you, ascend. But do not ascend, as they will say to you, descend.¹¹It was common for people to be seated according to their prominence. It would be better to take a less prominent seat and then be told to move up to a more prominent seat, than to take a more prominent seat and risk being told to move down to a less prominent one. It is preferable that they say to you, ascend, ascend, and that they not say to you, descend, descend. Likewise, Hillel says: My lowering is my elevation; my elevation is my lowering. What is the source? “Who sits on High, who looks down to see” (Psalms 113:5–6).
You find that when the Holy One blessed be He revealed Himself to Moses from the midst of the bush, he concealed his face from Him, as it is stated: “Moses concealed his face…” (Exodus 3:6). The Holy One blessed be He said to him: “Go [lekha], and I will send you to Pharaoh, [and you will bring My people, the children of Israel, out of Egypt]” (Exodus 3:10). Rabbi Elazar said: There is a heh at the end of the word, to say that if you do not redeem them, no one else will redeem them.¹²Instead of the standard usage, lekh, meaning go, God said lekha, which can also mean “for you.” This was meant to indicate that Moses was the only one who could have fulfilled this mission.
At the sea, he stood off to the side. The Holy One blessed be He said to him: “You, raise your staff…and split it” (Exodus 14:16), to say that if you do not split it no one else will split it.¹³Instead of saying just: Raise your staff…, God prefaced the command with the word “you,” meaning, you alone can do it. At Sinai, he stood off to the side. [God] said to him: “Ascend to God, [you]” (Exodus 24:1), to say that if you do not ascend, no one else will ascend. At the Tent of Meeting, he stood off to the side. The Holy One blessed be He said to him: Until when will you lower yourself? The hour is awaiting only you. Know that it is so, as from all of them, the divine speech called only to Moses: “He called to Moses.”

11) Come and hear: anything of Torah has heaps upon heaps of midrash. And the Holy Blessed One cautioned Israel about them, saying "Look at these serifs. If you replace them you will destroy the universe! For instance, if you make ḥet into hei or hei into ḥet, you will destroy the universe!" For instance "Our souls hope for the LORD"¹"nafshenu ḥikta l-Adonai." If "ḥikta" were replaced with "hikta" this would be read "our souls struck the LORD!" (Psalms 33:20), or "Let all with breath praise Yah,²"kol ha-nshama tehallel Yah" If "tehalel" were replaced with "teḥallel" this would be read "let all with breath desecrate Yah!" hallelujah!" (Psalms 150:6). "What's more, if you make dalet into resh or resh into dalet, you will destroy the universe!" For instance, "Hear, Israel, the LORD is our God, the LORD is one!³"Adonai eḥad" If "eḥad" were replaced with "aḥer," spelled the same in Hebrew without vowels, this would be read "the LORD is another!"" (Deuteronomy 6:4) or "Do not bow down to another deity⁴"el aḥer." If "aḥer" were replaced with "eḥad," spelled the same in Hebrew without vowels, this would be read "Do not bow down to the One Deity!"" (Exodus 34:14). From this can be learned that every single serif in the Torah has heaps and heaps of laws, all the more so an entire letter or an entire word. And the Holy Blessed One saw all the humans He created and found no find a man as worthy to be given the Torah by his hand as Moshe. And why did Moshe merit to be the groom of the Torah? Because of his humility and awe that was in him. From where? As it is written, "And Moshe hid his face for he was afraid to gaze upon God" (Exodus 3:6). The sages said, in reward for three things he did, Moshe merited three things. In reward for his fear, he merited "they were afraid to come near him" (Exodus 34:30). In reward for his hiding his face, he merited to have a glowing countenance. In reward for not gazing, he merited to "see the form of the LORD" (Numbers 12:8) and he merited "they gazed after Moshe until he entered the tent" (Exodus 33:8). And from where is humility found in Moshe? As it is said, "And now, go, and I will send you to Pharaoh, etc." (Exodus 3:10). The sages said, the hei of "go"⁵"lekhah" is closed. And why is it closed? When the Holy Blessed One said to Moshe, "Go and redeem Israel," out of his great humility that he had, he said, "Who am I to go to Pharaoh? Could I bring the children of Israel out of Egypt!?" He said, "There are those greater than me in the family with regards to wealth and silver and gold!" The Holy Blessed One said to him, to Moshe, "You are great," as it is said, "And the man Moshe was very great" (Exodus 11:3).