Rabbi Bernie Fox
The lineage of Moshe
and Aharon and their Appointment as leaders
These are the heads of their extended
families. The sons of Reuven, the
firstborn of Yisrael were Chanoch, Phalu, Chetzron, and Karmi. These were the
families of Reuven. (Shemot 6:14)
In our parasha, the Torah describes the lineage
of Moshe and Aharon. This description begins with our pasuk. Why does the Torah
provide with this narrative? Rabbaynu Ovadia Sforno explains that Moshe and
Aharon were appointed as the leaders of Bnai Yisrael. The Torah provides us
with the lineage of these individuals who were charged with the leadership of
the Jewish people.[1]
This explanation is
difficult to understand. Moshe was
appointed as leader of Bnai Yisrael in Parshat Shemot. There, Moshe experienced his first
prophecy. Hashem revealed that He would
redeem Bnai Yisrael from bondage in Egypt and Moshe would lead the Jewish
people out of Egypt and into the Land of Israel. At that time, Aharon was also appointed. He was assigned the task of speaking for
Moshe before Bnai Yisrael and Paroh. Why is the Torah now describing the
lineage of Moshe and Aharon? Their lineage should be recorded at the juncture
of their initial appointment!
In order to answer
this question, we must deal with another issue. The end of Parshat Shemot
describes Moshe and Aharon's initial conversation with Bnai Yisrael. The
Torah explains that
Aharon spoke to the people. He told the nation that Hashem would redeem the
Jewish people from Egypt. Then, Moshe
and Aharon addressed Paroh. They asked
Paroh to allow Bnai Yisrael to enter the wilderness and serve Hashem. Apparently in this conversation, Aharon
served as spokesman. Paroh was incensed with this request. In response, he increased the labor required
of the Jewish people. The people
confronted Moshe and Aharon and strongly criticized them for angering Paroh.
Moshe asked Hashem to
explain these events. In the beginning of our parasha, relates the answer Hashem provided. Then, He told Moshe to
speak with Bnai Yisrael and offer reassurance. Moshe obeyed. He spoke to the
people. In this conversation, Aharon did not act as spokesman. Moshe addressed the nation directly. The
question is obvious. Why did Moshe speak to the people? Aharon had been appointed
as spokesman. Moshe was to provide the
message Aharon was charged with responsibility for the delivery!
Hashem then instructed
Moshe to again speak to Paroh and petition Paroh to release Bnai Yisrael. Moshe
responded that he would not be effective. He was not an articulate
speaker. He argued that he was unable
to communicate with Bnai Yisrael. Certainly, there was little hope that he
could motivate Paroh!
Clearly, Moshe's
understanding was that he was to address Paroh. Aharon would not be his mouthpiece.
Why did Moshe come to this conclusion?
Aharon had already been appointed as spokesman!
Sforno offers an
explanation for Moshe's actions. Moshe
understood that Aharon was appointed to act as his spokesman. However, his understanding was that this
appointment was limited. Aharon was appointed to present the initial messages
to Bnai Yisrael and Paroh. Aharon did this.
Moshe did not assume that an ongoing relationship had been created.
Therefore, after the delivery of these first two messages, Moshe took-on the
role of speaker. He understood Aharon's
role to be over.[2]
Gershonides also
explains Moshe's behavior. His explanation is similar to Sforno’s. However, there is significant
difference. He explains that Moshe was
correct. His understanding of Aharon’s
appointment was completely accurate.
Aharon's appointment as spokesperson was limited. He was assigned this role for the purpose of
delivering the initial messages to Bnai Yisrael and Paroh. He did not have any
ongoing authority. After the communication
of these messages, Aharon could no longer speak for Moshe. Therefore, Moshe
assumed the responsibility of communicating his prophesies. According to
Gershonides, Moshe was completely correct!
Based on this insight,
Gershonides answers our original question. Why is the lineage of Moshe and
Aharon discussed in our parasha? He agrees that this lineage is recorded in
the context of Moshe and Aharon's appointment as leaders. However, this leaves him with a problem. This appointment took place in Parshat
Shemot!
Gershonides responds
that the question is based upon a faulty premise. The leadership of Bnai
Yisrael was not determined in Parshat Shemot.
The relationship established there – that Moshe would receive the
message and transmit it to Aharon for communication – was not permanent or even
ongoing. That relationship was created
on a temporary basis. It would function
during the initial communications with Bnai Yisrael and Paroh. It was not authorized beyond that
point. In our parasha, an ongoing relationship is created. Moshe and Aharon would
permanently assume the role of leaders.
This answers our question. The Torah records the lineage of Moshe and Aharon in our parasha. This is because only at this
point is the leadership finalized. With
this finalization, it is appropriate to record the lineage of the leaders.[3]
The transformation of Aharon’s staff into a
serpent
And Paroh called to the wise men and to
the magicians. And the sorcerers of
Egypt also did so with their sorcery.
(Shemot 7:11)
Moshe and Aharon
perform their first wonder before Paroh.
Moshe instructs Aharon to cast his staff in front of Paroh. The staff miraculously is transformed into a
tanin – a serpent. Paroh summons his wise men and
magicians. These are the masters of
Egyptian sorcery. Paroh instructs his
servants to duplicate Moshe and Aharon’s miracle. The sorcerers are able to duplicate the transformation to Paroh’s
satisfaction. However, Moshe and Aharon
prove that their miracle is superior.
Aharon’s serpent swallows the serpent produced by the Egyptians.
How were the Egyptians
able to duplicate the miracle performed by Moshe and Aharon? The commentaries explain that the magicians
had not really performed a transformation.
These sorcerers were masters of illusion. They used their skills to create an illusion of a serpent. Rabbaynu Ovadia Sforno explains that the
serpent created by the sorcerers was not a living creature. Their illusion of a serpent had no
movement. This distinction was
demonstrated when Aharon’s serpent swallowed the sham serpent created by the
Egyptians.[4]
Malbim offers a
different explanation of the magician’s illusion. The key to Malbim’s explanation lies in the details of the
episode. This was not the first time
Moshe had performed the miracle of transforming the inanimate into a living
creature. Hashem had instructed Moshe
to transform his staff for Bnai Yisrael.
However, in that incident, the staff had been converted into a
snake. The transformation performed in
Paroh’s presence was much more impressive.
The staff became a serpent. A
snake has dimensions similar to the staff.
A serpent is a large creature.
Malbim explains that
the magicians used the serpent’s size to their advantage. Their illusion required the coordinated
efforts of two parties. One magician
threw forth his staff. A second
magician was hiding nearby. This
accomplice was disguised as a serpent.
As the staff flew through the air, the second magician jumped forth from
his hiding place. He grabbed the staff
in mid-air, hid it within his disguise and landed on the ground. These magicians were experts in this type of
deception. They carefully arranged the
lighting and other factors. It appeared
that the magician’s staff had been transformed.[5]
What was this creature
that the Chumash calls a serpent or tanin? How were the Egyptians able to create a
convincing disguise to use in their illusion?
In 1481 a Jewish traveler, Meshulam ben Rav Manahem, traveled from Italy
to Rhodes. From Rhodes Meshulam traveled
through much of the Middle East. His
travels took him to the Land of Israel and also Egypt. He kept a diary of his travels. As Meshulam traveled along the Nile, he was
astonished to encounter very large serpents.
Many were larger than humans. He
describes these serpents in detail. He
also indicates the name given to these serpents in various languages. In English, they are called crocodiles.[6]
This account seems to
support the explanation of Malbim. The
serpent costume might well have been the complete skin of a crocodile. Unfortunately for the Egyptians, a man in a
crocodile suit is no match for the real thing – Aharon’s serpent.
[1] Rabbaynu Ovadia Sforno, Commentary on Sefer Shemot, 6:14.
[2] Rabbaynu Ovadia Sforno, Commentary on Sefer Shemot, 6:12.
[3] Rabbaynu Levi ben Gershon (Ralbag / Gershonides), Commentary on Sefer Shemot, (Mosad HaRav Kook), pp. 28-29.
[4] Rabbaynu Ovadia Sforno, Commentary on Sefer Shemot, 7:12.
[5] Rav Meir Leibush ben Yechiel Michel (Malbim), HaTorah VeHaMitzvah – Commentary on Sefer Shemot, 7:11.
[6] Elkan Nathan Adler ed., Jewish Travelers of the Middle Ages (Dover,1987), p 164.