Comentário sobre Êxodo 7:1

נתתיך אלהים לפרעה This signifies I have made thee a judge and castigator — to castigate him with plagues and pains.

נביאך, your spokesman.

ראה נתתיך אלוהים לפרעה, “see I have made you like a God as far as Pharaoh is concerned.” According to Ibn Ezra the word אלוהים here merely denotes that Moses had been elevated to a very high rank, so much so that Pharaoh would relate to him with the same reverence as he would display when facing a disembodied angel of G’d who addresses the prophet whereas the prophet subsequently relays the words of the angel to his people.

ראה נתתיך אלהים, “See, I have made you a master over Pharaoh,” i.e. that Pharaoh would listen to him. Firstly, G’d would give Moses a stature that Pharaoh could not ignore. Secondly, as to the matter of verbal communication between them, G’d appointed Aaron as Moses’ spokesman. The word נביאך, usually translated as “your prophet” must be understood here as ניב שפתיך, ((Isaiah 57,19) “he will express what emerges from your lips.” Onkelos also translates the word as “your interpreter.”
Shemot Rabbah 8,1 understands the words אלוהים לפרעה as “Pharaoh appointed himself as god.” He did this by claiming “the Nile is mine because I have created it “(Ezekiel 29,3). In response to this arrogance G’d told Moses that he was nothing, but that on the contrary, He would show him that Moses would be his “god.”

And he said. And then God said to Moshe, see, I have set you as a god to Par'oh (Shemot 7:1). That is what is written And God spoke to Moshe and to Aharon, and commanded them to the children of Yisrael and to Par'oh. (Shemot 6:13) - that God made Aharon a partner with Moshe. Earlier the text was concise and didn't mention the details of what God said, but here they are mentioned, for since God said to Moshe, see, I have set you as a god to Par'oh - meaning to say that Paroh will hold/strengthen you as though you were God who visits and commands. And just as God doesn't bring a matter to action except by way of Their prophets and emissaries, since God visits and Their emissaries bring the matter to action - so too, Aharon your brother will be your prophet (Shemot 7:1) - he will be your prophet, for by his hand you will decree and he will fulfil it for you. And it is explained.

Kap. 7. V. 1. אלקים לפרעה: vielleicht nicht ohne Beziehung zu dem entwickelten Gedanken, welcher der Mitteilung des eben gegebenen Geschlechtsregisters zu Grunde lag. Einem Pharao musste Mosche zuletzt als inkarnierte Gottheit erscheinen. Ist doch der heidnischen Vorstellung das erste Attribut einer Gottheit eine von dem Menschen zu fürchtende, der menschlichen Größe feindliche Gewalt, und es wäre kein Wunder gewesen, wenn nach allen von Mosche verübten Wundern Pharao ihm mit göttlicher Verehrung zu Füßen gesunken wäre.

ראה נתתיך אלהים, “see that I have made you a G–d relative to him.” Since Pharaoh had proclaimed himself as the owner and therefore the god of the river Nile, G–d now appointed Moses as Pharaoh’s G–d, i.e. superpower.

יהיה נביאך [AARON] SHALL BE THY PROPHET — This must be understood as the Targum takes it: thy interpreter. Similarly, wherever this term of נבואה is mentioned it refers to a man who publicly proclaims and utters to the people words of reproof. It is of the same derivation as, (Isaiah 57:19) “utterance (ניב) of the lips”; (Proverbs 10:31) “it utters (ינוב) wisdom”; (I Samuel 10:13) “he made an end of proclaiming (התנבות)”, which is in the book of Samuel. In old French we call him predicar; English preacher.

ואהרן אחיך יהי׳ נביאך. So wie der Prophet zu mir, so soll Aaron zu dir stehen. Diese Bezeichnung ist für die ganze Tatsache der wahren, jüdischen Prophetie von höchster Bedeutung. So gewiss wie Mosche und Aaron hier getrennte Persönlichkeiten sind, Mosche der Anordnende und Gebietende, Aaron der Ausführende und Wiederholende, so gewiss ist die Vorstellung von dem Prophetentum eine lügenhafte, die Gott nicht zu dem Propheten, sondern in ihm sprechen lässt, wie dies noch heute alle Leugner wirklicher Gottesoffenbarungen tun, die das Wort, den Schein, bestehen lassen, in Wahrheit aber den Propheten zu nichts als einem begeisterten Dichter, Gesetzgeber in gehobener Stimmung oder Ekstase machen. Der Prophet steht Gott gegenüber, wie hier Aaron vor Mosche. נביא ist daher ein passiver Begriff: הִנָבֵא, verwandt mit נבע, von Gott als "Quell" gebraucht, um durch ihn sein, Gottes, Wort offenbar werden zu lassen. Der Prophet ist nicht Erzeuger, sondern Organ des Wortes, das er spricht.