Midrasz do Wyjścia 7:1

Another interpretation (of Ps. 50:7): HEARKEN, O MY PEOPLE, AND LET ME SPEAK. R. Pinhas bar Hama the Priest said: HEARKEN, O MY PEOPLE, so that I shall have a chance to answer the nations of the world. (Ibid., cont.:) < AND LET ME SPEAK,> O ISRAEL, SO THAT I MAY ADMONISH YOU. <I AM GOD, YOUR GOD.> R. Jose says: I AM GOD: I am judge; I am your advocate²Gk.: patron; Lat.: patronus. {R. Eleazar says: I AM GOD.} R. Judah b. R. Shallum the Levite says: It is speaking about judges.³According to PRK 12:23 Judah’s opinion is that the Scripture is speaking about Israel. He said to them: Even though I called you gods, as stated (in Exod. 22:27 [28]): YOU SHALL NOT CURSE A GOD <NOR A RULER OF YOUR PEOPLE>,⁴The midrash understands GOD (elohim) as parallel to RULER. you nevertheless knew (from the end of Ps. 50:7) that I was over you. R. Pinhas bar Hama the Priest said: The Holy One said to Moses: Even though I called you a god, as stated (in Exod. 7:1): SEE, I HAVE SET YOU AS A GOD TO PHARAOH, <it is also stated> (in Ps. 50:7:) I AM GOD, YOUR GOD. And therefore, it is stated (in Exod. 6:2): SO GOD SPOKE UNTO MOSES AND SAID UNTO HIM: I AM THE LORD.⁵Cf. below, 2:9.

Variantly: From (Exodus 7:1) "See I have made you an overlord ("elohim") to Pharaoh," I would know that only Moses was set up as a judge to Pharaoh. Whence would I derive (the same for) Aaron? (It is, therefore, written (here) "to Moses and to Aaron." Moses is being likened to Aaron. Just as Moses was a "judge" to Pharaoh, so, Aaron. Just as Moses spoke his words without fear, so, Aaron.

R. Judah the son of Simon stated: We find that one who possesses precious oil may enter a healthy place and come out a corpse, while the owner of a good name can enter a place of death and come out alive: Nadab and Abihu approached the altar to offer sacrifices, but they were consumed even though they were anointed with it, as is written: And there came forth fire from before the Lord and devoured them (Lev. 10:2). Hananiah, Mishael, and Azariah, on the other hand, went into the fire and came out alive, as it is said: Then Shadrach, Meshach, and Abed-nego came forth out of the midst of the fire. And the day of death rather than the day of one’s birth (Exod. 7:1). When a child is born, no one can foresee the vicissitudes that may befall him, but at the time of his death everything about his life is known. When Miriam was born, no one was aware of it, but at her death the well disappeared.⁴See Taanit 4a. The well in the desert was given for Miriam’s sake. When Aaron was born, no one knew but when he died, the cloud of glory was removed;⁵Indicating that he had died and that his soul was lifted up by the cloud. when Bezalel was born, nobody knew but (before he died) he was called to build the Tabernacle. (After their deaths,) everyone knew these things. A good name is better than precious oil. Bezalel’s good name was more helpful to him than anointing oil to the sons of Aaron, for in the case of Bezalel, the Holy One, blessed be He, declared: See, the Lord hath called by name Bezalel.