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Aharon

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Aharon's Roles

Priest

When and why was Aharon chosen to serve as high priest? The directive to consecrate Aharon and his sons appears in Shemot 28:1, suggesting that they were selected then. However, Devarim 10:8 implies that both the Priests and Levites were chosen only in the aftermath of the sin of the Golden Calf.  To confuse matters more, Shemuel I 2:27-28 suggests that the priests were chosen already in Egypt! [For a full discussion of the issue and how each approach deals with all the various verses,  see Selection of the Priests and Levites.]

• Patriarchal period –  According to Jubilees30:17-29About Jubilees, Testament of Leviצוואת לוי ט׳:א׳-ד׳, and Targum Yerushalmi (Yonatan)Bereshit 32:25About Targum Yerushalmi (Yonatan) the tribe of Levi was chosen already in the Patriarchal period to be Priests and Levites. Jubilees maintains that this was a reward for Levi's avenging of Dinah's honor in Shekhem.
• In Egypt - Shemot Rabbah3:17About Shemot Rabbah, in contrast, suggests that the appointment occurred in Egypt, and implies that it was the elevated character of specifically Moshe's family that merited the positions.¹ If so, Aharon might have been a prominent figure in the nation, leading them in spiritual matters, even before Moshe was appointed at the Burning Bush.
• Prior to the Sin of the Calf - Abarbanel Shemot 28:1About R. Yitzchak Abarbanelasserts that Aharon was appointed in the Wilderness period, prior to the Sin of the Calf, as implied by Shemot 28. Aharon merited the priesthood because, with the exception of Moshe, no one else in Israel came close to his level of perfection and prophecy.
• After the Sin of the Calf –  Many sources² suggest that Aharon was first appointed after the sin. Considering that Aharon's actions in the incident appear blameworthy, this position seems counter-intuitive.  According to RashiShemot 38:21About R. Shelomo Yitzchaki, the entire purpose of the Mishkan was to provide proof that Hashem had indeed forgiven their deed.³ If so, perhaps choosing Aharon as priest was the ultimate sign of forgiveness.

Prophet

In Egypt – In Shemuel I 2:27, Hashem tells the priest Eli, "הֲנִגְלֹה נִגְלֵיתִי אֶל בֵּית אָבִיךָ בִּהְיוֹתָם בְּמִצְרַיִם לְבֵית פַּרְעֹה," implying that Hashem had revealed himself to one of Eli's ancestors in Egypt. Most commentators assume that the verse is referring to Aharon, but differ regarding the prophecy he received and what this teaches about Aharon's role as a prophetic leader in Egypt:

• Rebuke against idolatry – Rashi and R"Y Kara claim that the prophecy referred to is that alluded to in Yechezkel 20:7, "אִישׁ שִׁקּוּצֵי עֵינָיו הַשְׁלִיכוּ וּבְגִלּוּלֵי מִצְרַיִם אַל תִּטַּמָּאוּ". According to them, then, Aharon acted as a spiritual guide to the nation even before Hashem revealed himself to Moshe at the Burning Bush, rebuking the nation for their idolatrous ways. R"Y Kara, following Shemot Rabbah,⁴ implies that this was not a one time event, but that Aharon played this role extensively.⁵  Until Moshe returned from Midyan, it was Aharon who was the main prophet and leader in Egypt. Shemot Rabbah adds that he played not only a chastising role, but a comforting one as well, prophesying about the redemption.
• Prophecies relating to the Exodus – Radak suggests that the verse in Shemuel is referring to all the prophecies that both Moshe and Aharon received in Egypt after the revelation at the Burning Bush (those related tot he plagues and Exodus). If so, it is possible that Aharon never played an independent leadership role in Egypt and first began to prophesy when he was appointed to be Moshe's spokesman and assistant.
• Prophecy to meet Moshe – R. Reuven in Shemot Rabbah also raises the possibility that Moshe and Aharon began to prophecy at the same moment.⁶ When Hashem told Moshe to return to Egypt, he simultaneously told Aharon to greet Moshe in Midyan.  If so, the two were picked simultaneously for their chosen tasks.

Spokesman

When Moshe complains that he is "כְבַד פֶּה וּכְבַד לָשׁוֹן", Hashem tells him that this is of no import, for Aharon can speak in his stead and will act as Moshe's mouthpiece ("וְהָיָה הוּא יִהְיֶה לְּךָ לְפֶה"). Indeed, in Egypt, in his interactions with both the Israelites and Paroh, Aharon consistently accompanies Moshe, relaying Hashem's commands. It is not as clear, though, whether Aharon continued in this capacity throughout the 40 years in the Wilderness: [See Moshe's Speech Impediment for discussion.]

• Spokesperson only until the Exodus –  According to several sources, after the Exodus, Aharon was no longer needed to speak on Moshe's behalf.⁷ Commentators disagree regarding what changed:

• Devarim Rabbah asserts that Moshe's physical disability was cured at the revelation at Mt. Sinai.⁸
• According to others, Moshe had no physical disability, but simply lacked fluency in Egyptian (Rashbam) or was not a skilled orator in general (Lekach Tov, Seforno). As this was mainly relevant only in Egypt when speaking to Paroh, after the Exodus, Moshe no longer needed Aharon's assistance
• Spokesperson until death – Ibn Ezra claims that despite the silence in the text, it can be assumed that Aharon (and Elazar after Aharon's death) continued to serve as Moshe's spokespersons throughout the forty years in the wilderness.⁹

Political Leader

Aharon acted not only as Moshe's spokesman but also as his right hand assistant and second-in-command, standing in for Moshe when he was absent:

• Assistant and partner
• In Egypt, Aharon does not merely speak but also brings several of the wonders and plagues including the tanin,¹⁰ blood, frogs and lice. N. Sarna¹¹ suggests that this was intended to equalize the playing field, setting Moshe on par with Paroh. Just as Paroh had his magicians, Moshe (king of Israel) had his personal assistant.¹²
• When the nation fights Amalek, Aharon does not join in the fighting but instead stays with Moshe to help him raise his hands.
• In the Wilderness, the people come to both Moshe and Aharon when complaining¹³ or seeking halakhic advice.¹⁴ Similarly when the spies return to the camp, they report to both Moshe and Aharon.
• Substitute
• At Sinai, when Yitro arrives, Moshe invites Aharon (and the elders) to break bread with him. R. D"Z Hoffmann explains that this meal was actually a political ceremony which accompanied the signing of a covenant between the Israelite nation and Yitro's clan. Since Moshe was a relative and thus had a conflict of interest, he appointed Aharon to stand in as his political representative. [See Yitro's Sacrifices and Eating Bread Before God and Yitro's Visit.]
• When Moshe ascends the mountain to get the tablets, he leaves Aharon (and Chur) in charge.

Unique Traits

"אוהב שלום ורודף שלום"

Possible Sins

In several  instances in Torah, a simple reading of the text implies that Aharon might have sinned:

Sin of the Golden Calf

One of the most troubling aspects of the Sin of the Golden Calf is the lead role that  Aharon appears to play  in the events  Is it possible that Aharon was involved in an idolatrous rite, or is it blasphemous to even ponder such a possibility? Though commentators universally attempt to defend Aharon and agree that he did not worship the calf as an alternative deity, they differ in how they understand and mitigate his wrongdoing:  [For a full discussion of the episode, see Sin of the Golden Calf.]

• Delay tactics / test –  According to Pirkei de Rabbi Eliezer and Rashi, though the people themselves viewed the calf as alternative god, Aharon himself did not.  All of his actions were aimed simply at delaying the people, hoping that Moshe would arrive before they sinned. R. Saadia, instead, defends Aharon by  comparing him to Yehu,¹⁵ who pretended to promote idolatry, but only in order to discover and eliminate those who were guilty of Baal worship.
• Inappropriate worship of Hashem – The Kuzari portrays Aharon as having positive, albeit misguided, intentions. The nation desired not an alternative god, but a tangible object which could represent Hashem and to whom they could direct their worship. Aharon erred only in not recognizing that all graven images are prohibited, even of Hashem Himself.
• Replacing of Moshe – According to R"Y Bekhor Shor, the calf was not connected to idolatry at all. Bereft of Moshe's leadership and his connection to the Divine, the people searched for an alternative to guide them in the wilderness.  Aharon tried to placate them by providing a powerless leader whom they would abandon as soon as Moshe returned. Hashem's anger was aimed at avenging Moshe's honor, not His own.

Slandering Moshe

Bemidbar 12 describes Miryam and Aharon's criticizing of Moshe's marriage to the Cushite woman, and Miryam's ensuing punishment.  What led Miryam and Aharon to criticize their brother and how we to evaluate their infraction? Was this malicious slander, idle chatter or simply poor judgment?  [For elaboration, see Miryam's Critique of Moshe and his Cushite Marriage.]

• An attempt to help - The Sifre is perhaps the most extreme in its defense of Miryam and Aharon, viewing the siblings as simply trying to encourage the resumption of normal marital life between Moshe and Zipporah and having no spiteful intent whatsoever.
• Objection to perceived wrongdoing –  R. Yosef Bekhor Shor maintains that the siblings were bothered by the fact that Moshe married a foreign woman of an uncircumcised nation and incorrectly assumed he was being vain and thinking that the women of Israel were not good enough for him.
• Challenge to authority – Several modern commentators¹⁶ cast Miryam and Aharon in a a much more negative light, presenting them as actively challenging their brother's authority, questioning his worthiness to lead and viewing themselves as his equal.

Sin at Mei Merivah

For many readers, of all of Aharon's possible wrongdoings, his role in Mei Merivah appears to be the least problematic. After all, it is Moshe, not he, who plays the lead role in the episode (and it is not even clear where Moshe himself goes wrong). Nonetheless, it is this deed for which Aharon is punished most severely,¹⁷ losing the opportunity to make it to the Promised Land.  What was Aharon's transgression? For more, see Mei Merivah.

• Lack of faith – According to Ramban and Seforno, even though only Moshe actively hit the rock, the decision to do so was a joint one and stemmed from the lack of faith of both Moshe and Aharon.  Both doubted whether simply speaking to the rock would elicit a miracle.
• Desecration of Hashem's name - R. Yosef Albo blames Moshe and Aharon for running to the Tent of Meeting to consult with Hashem rather than immediately quelling the nation's murmurings by invoking a miracle on their own. This caused a lack of faith in one of the central tenets of Torah, a prophet's power to act above nature.
• Faulty leadership - The Avvat Nefesh and Minchah Belulah similarly pick up on Moshe and Aharon's flight to the tent of Meeting (an action shared by both brothers), but in contrast to R. Albo, they view it as a sign of cowardice, betraying the siblings' inability to stand up against the nation and respond to, or rebuke, them on their own.
• No Sin -

Perceptions by the Nation

Rebellion of Korach

Mourning at Death

Bemidbar 20:29 describes the nation's reaction to Aharon's death, " וַיִּרְאוּ כׇּל הָעֵדָה כִּי גָוַע אַהֲרֹן וַיִּבְכּוּ אֶת אַהֲרֹן שְׁלֹשִׁים יוֹם כֹּל בֵּית יִשְׂרָאֵל". Commentators pick up the formulation, noting that the verse hints to how beloved Aharon was to the people and what they lost when he died:

• "כֹּל בֵּית יִשְׂרָאֵל" – Tanchuma notes that the verse emphasizes that "all of Israel" mourned Aharon (whereas by Moshe it is written only "ויבכו בני ישראל את משה"), teaching how he had touched all with his loving kindness and pursuir of peace between men.
• "וַיִּרְאוּ כׇּל הָעֵדָה" – Ralbag note sthat the seemingly extraneous words "וַיִּרְאוּ כׇּל הָעֵדָה כִּי גָוַע אַהֲרֹן" teach that with Aharon's death, the people recognized what they would be missing, a role model and teacher that consistently helped them better themselves. Chazal, instead,

Family

Marriage

Sibling Relations

Children

¹ The Midrash suggests that Moshe himself was originally destined for the priesthood, while Aharon was to be a Levite, but after Moshe's repeated refusals of Hashem's mission at the burning bush, Hashem punished him by switching the roles.

² See, for example, RashiDevarim 10:8About R. Shelomo Yitzchaki, Ibn EzraShemot Second Commentary 32:29About R. Avraham ibn Ezra, and SefornoMaamar Kavvanot HaTorah 6:13About R. Ovadyah Seforno.

³ For elaboration on this position, see Purpose of the Mishkan.

⁴ Shemot Rabbah presents Moshe as refusing Hashem's task at the Burning Bush due to a desire not to dishonor Aharon who had been a prophet until then: "עַד שֶׁלֹא עָמַדְתִּי הָיָה אַהֲרֹן אָחִי מִתְנַבֵּא לָהֶם בְּמִצְרַיִם שְׁמֹנִים שָׁנָה".

⁵ He claims that when Moshe says to Hashem, "שלח נא ביד תשלח" he is referring to Aharon, "ביד מי שאתה רגיל לשלחו הוא אהרן".

⁶ R. Reuven does not say explicitly that this is the prophecy referred to in Sefer Shemuel.  It is also possible that he maintains that Aharon had received prior prophecies to this one, and is only saying that this specific prophecy which began the redemption was given to Moshe and Aharon at the same moment.

⁷ This might be supported by the fact that Shemot 16:9 is the lone occasion during the forty years in the wilderness on which the Torah records that Aharon speaks on Moshe's behalf, and in Sefer Devarim, after Aharon's death, Moshe appears to have no trouble delivering eloquent addresses on his own.

⁸ Cf. Tanchuma Yitro 8 which describes how Hashem removed all physical handicaps from the entire nation when they stood at Sinai.

⁹ Considering that even before the Exodus the text does not consistently mention that it was Aharon rather than Moshe speaking, it is not surprising that afterwards this is simply assumed. [In fact, it would probably become somewhat tedious to repeatedly mention the fact.]

¹⁰ See תַּנִּין for various understandings of the nature of this sign.

¹¹ N. Sarna, Exploring Exodus (New York, 1996): 67.

¹² Sarna points out that Aharon only plays a role in those plagues in which the magicians are also present.  when they leave the scene, it is Moshe himself to acts to bring the plagues.

¹³ See, for example, Shemot 16:2 in the story of the manna, Bemidbar 14:2 in the aftermath of the spies report and Bemidbar 20:2 when requesting water at Mei Merivah.

¹⁴ See, for instance, the request of the impure to offer the Pesach in Bemidbar 9:6 or the story of the wood gatherer in Bemidbar 15:33 where the people ask both Moshe and Aharon what to do.

¹⁵ See Melakhim II 10:18-28.

¹⁶ Various aspects of this position may be found in: C. Keil & F. Delitzsch, Biblical Commentary on the Old Testament, Vol. 3, (Edinburgh, 1865): 75-81, M. Margaliyot, "אופייה של נבואת משה", Beit Mikra 25:2 (1980): 132-149, J. Milgrom, The JPS Commentary, Numbers (Philadelphia, 1989):70, J. Licht, פירוש על ספר במדבר יא-כא, (Jerusalem, 1991):35, R. Yaakov Medan, "פרשת בהעלתך",‎ מקור ראשון מוסף שבת ‎(5770), R. Amnon Bazak, "פרשת האישה הכושית" ‎(5771).

¹⁷ In fact, it does not appear that he gets punished at all for his role in either the Sin of the Golden Calf or in slandering Moshe.