Parshat Va'era
by Rabbi Avi Billet
Before the plagues begin the Torah takes a brief detour to tell us the lineage of the tribes of Reuven, Shimon and Levi, in order to get to Moshe and Aharon. Now that we understand the context of our heroes’ origins, the Torah tells us, “This is Aharon and Moshe, to whom G-d told them ‘Take the Israelites out of Egypt according to their hosts.’ They are the ones speaking to Pharaoh, King of Egypt, to take the Israelites out of Egypt. This is Moshe and Aharon (6:26-27).”
It is clear that these two verses are almost exact replicas of one another, with perhaps two essential differences. The first is that one verse speaks of what G-d told them to do, while the other explains that they are speaking to Pharaoh. The second difference is in the order their names are presented. First Aharon precedes Moshe, and then Moshe precedes Aharon.
While there is not much discussion in the commentaries over why the content of the two verses are essentially the same, many thoughts are shared over why Aharon is listed first in 6:26 and why Moshe is listed first in 6:27.
Rashi suggests there is no rhyme or reason to pit one before the other — indeed, the Torah switches back and forth simply because they are equal in every way. There is no way to otherwise indicate their equality beyond taking turns being listed first.
Ibn Ezra suggests Aharon is listed first because he was greater than Moshe and also because he was a prophet for the Israelites before Moshe returned from Midyan. Rabbi Yosef Karo suggests Aharon received prophecy earlier in his life than Moshe did, which was why he was listed first. By the time the two reach Pharaoh, however, Moshe has caught up in prophecy and is listed first.
Other commentators (Rashbam, Chizkuni and more) explain the discrepancies rather simply, following the more specific context in which their names are listed. Aharon was older, and is therefore listed first at the end of the genealogy list. In terms of G-d speaking to them, Moshe was the greater prophet and was therefore listed first.
The Kli Yakar approaches this dilemma from a completely different angle. He explains that in each case, we might have given one brother less credit, so that brother ends up being listed first to prove his importance in that context. As G-d’s messenger, we saw the importance of Moshe’s appointment in chapters 3-4. Aharon is listed first to show us that he was important in this endeavor as well. Regarding speaking to Pharaoh, our assumption is that Moshe, the man with the speech difficulty, is less relevant because the role of speaking to Pharoah will be fulfilled by Aharon. Thus we are told of Moshe first, to indicate his role is extremely important.
That some of the commentaries directly contradict one another in terms of who, at this point, was a greater prophet, it stands to reason that the question of who was a greater prophet might not be the strongest answer for the discrepancy in the order of their names.
I met someone this past weekend who devotes much of his Biblical research into countering Biblical criticism and its multiple-authors theory. As names and descriptions sometimes appear contradictory in the Torah, he suggested that every time a person appears or is described in the Torah, the person’s title or position must be understood from either the perspective of the narrative itself or that of a specific character in the narrative.
The latter method seems to be the approach of the Netziv who says that “In Pharaoh’s eyes, Moshe was always greater than Aharon. He knew Moshe’s name and wisdom (Moshe grew up in the palace of the king), as opposed to Aharon’s.” In other words, Pharaoh had likely never met Aharon before, and had no reason to put Aharon before Moshe in 6:27, when the brothers are mentioned in relation to their conversations with Pharaoh, and Moshe is listed first.
When someone asks how we are related to someone perhaps we should think twice before answering. Am I “her brother” or is she “my sister?” Am I “my parents’ child,” or are they “my parents?” The answer would be determined based on whom our fellow conversant knows better.
In the end, it might not really matter. But if we are to learn from the Torah even minute details of how to live, this little nuance gives even more respect to the people with whom we converse, to other members of our families and ultimately to ourselves.
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My Babi Phyllis Katz passed away this Wednesday. I don't know how keen she'd be on anything being "dedicated" to her memory - certainly not this early, I still can't believe she's not with us anymore - so I am not doing that. I would like to mention how much she enjoyed reading my dvar Torah each week. I will miss her feedback and excitement over "the new one from this shabbos."
And God has a funny way of having things work out, because I wrote this dvar Torah last Sunday, certainly knowing she was ill, but not knowing when would be her last day.
I am sure that no matter how you might have asked her about our relationship, she would say, "How are Avi Billet and I related? He's my grandson."
And I, most likely, would also tell people (particularly her friends who I would recognize, who might not remember me from time to time, sometimes with a beard, sometimes without) "I am Phyllis' grandson."
And while I have been very happy in this role, now that I have been hearing all the wonderful things people have to say about her, and knowing how much she'll be missed by so many people, I hope I am not overstepping any boundaries by (a little selfishly) claiming her to be "My Babi" (shared with my siblings and cousins, of course, along with all her 23 great-grandchildren).T'hay nishmasah tzrurah bitzror Hachaim.
Faygah bas David Yaakov, yarzeit 22 Teves 5771
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