Parashat Vaera<\/p>\n
by Rabbi Shabtai Sabato<\/p>\n
\u05de\u05e9\u05d4 \u05d5\u05d0\u05d4\u05e8\u05df<\/p>\n
Moshe and Aharon<\/p>\n
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Chronology in the Torah<\/p>\n
One of the cardinal rules in the methodology of the written Torah is that when two names are mentioned consecutively, the first-mentioned is more important than the second one. But what happens if neither of them is actually more important? One of them must still be listed first! Chazal therefore stated that if the Torah occasionally reverses the order of two names, even only once, it means that the two people are equal in stature.<\/p>\n
An example is the commandments of honoring our parents and holding them in awe. The Medrash states:<\/p>\n
The Torah always states the obligation to honor the father before the mother \u2013 except for once, when it states: \u05d0\u05d9\u05e9 \u05d0\u05de\u05d5 \u05d5\u05d0\u05d1\u05d9\u05d5 \u05ea\u05d9\u05e8\u05d0\u05d5, a man must fear his mother and father (Vayikra 19,3), teaching us that the two parents are equivalent to each other. (B\u2019reshit Rabba 1,15)<\/p>\n
Let us analyze one word in the above teaching. The Medrash does not state that the two parents are shavim, \u201cequal\u201d to each other, but rather that they are sh\u2019kulim, balanced with each other, meaning that they are \u201cequivalent.\u201d That is to say, they are different, and each has an advantage over the other in one or more respects, but the bottom line is that they are equivalent.<\/p>\n
Let us proceed in the above Medrash:<\/p>\n
Moshe is always mentioned before Aharon – except for once, when the Torah states: that is Aharon and Moshe, teaching us that the two of them are equivalent to each other.<\/p>\n
When is Aharon mentioned before Moshe? The Medrash is referring to this verse:<\/p>\n
\u05d4\u05d5\u05bc\u05d0 \u05d0\u05b7\u05d4\u05b2\u05e8\u05b9\u05df \u05d5\u05bc\u05de\u05e9\u05c1\u05b6\u05d4 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d0\u05b8\u05de\u05b7\u05e8 \u05d4' \u05dc\u05b8\u05d4\u05b6\u05dd,<\/p>\n
\u05d4\u05d5\u05b9\u05e6\u05b4\u05d9\u05d0\u05d5\u05bc \u05d0\u05b6\u05ea \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05de\u05b5\u05d0\u05b6\u05e8\u05b6\u05e5 \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05e2\u05b7\u05dc \u05e6\u05b4\u05d1\u05b0\u05d0\u05d5\u05b9\u05ea\u05b8\u05dd.<\/p>\n
That is Aharon and Moshe, to whom G-d said, of Egypt with their legions.\u201d <\/em>(Sh\u2019mot 6,26)<\/p>\n The verse after it reverts to the Torah\u2019s usual form and lists Moshe before Aharon:<\/p>\n \u05d4\u05b5\u05dd \u05d4\u05b7\u05de\u05b0\u05d3\u05b7\u05d1\u05bc\u05b0\u05e8\u05b4\u05d9\u05dd \u05d0\u05b6\u05dc \u05e4\u05bc\u05b7\u05e8\u05b0\u05e2\u05d4 \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05dc\u05b0\u05d4\u05d5\u05b9\u05e6\u05b4\u05d9\u05d0 \u05d0\u05b6\u05ea \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05de\u05b4\u05de\u05bc\u05b4\u05e6\u05b0\u05e8\u05b8\u05d9\u05b4\u05dd,<\/p>\n \u05d4\u05d5\u05bc\u05d0 \u05de\u05e9\u05c1\u05b6\u05d4 \u05d5\u05b0\u05d0\u05b7\u05d4\u05b2\u05e8\u05b9\u05df.<\/p>\n They are the speakers to Pharaoh, King of Egypt, to have the Children of Israel leave Egypt; they are Moshe and Aharon. <\/em>(verse 27)<\/p>\n When we look at these two verses describing the roles of Moshe and Aharon, a difficulty arises: They emphasize the wrong roles for each! Regarding Aharon, we know that because of his speaking skills, he was to be the spokesman towards both Israel and Pharaoh. G-d had told Moshe that Aharon \u201cwill serve as your mouth, and you will be his leader\u201d <\/em>(Sh\u2019mot 4,16). On the other hand, the mission of the Master of Prophets, Moshe Rabbeinu, was to prophetically hear G-d\u2019s message and transmit it to Aharon.<\/p>\n Why, then, does verse 26, which discusses G-d\u2019s message, mention Aharon before Moshe, when it was Moshe who was in direct contact with Hashem? And why does verse 27, which refers to their relationship to Pharaoh, mention Moshe before Aharon, if Aharon was responsible for talking to the king?<\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 When Kindness and Truth Meet<\/p>\n Before we approach this difficulty, let us look at Parashat Sh\u2019mot. Immediately after the prophetic revelation to Moshe at the Burning Bush, we read: \u201cG-d said to Aharon: \u2018Go towards Moshe in the desert.\u2019 He went and met him at the Mountain of G-d, and kissed him\u201d <\/em>(Sh\u2019mot 4,27). The meeting between the two brothers was one of two different worlds that supplemented and complemented each other. The Medrash describes their encounter by quoting a verse from Psalms, which appears to refer precisely to this meeting: \u201cKindness and truth meet; justice and peace kiss\u201d <\/em>(Psalms 85,11). The Medrash explains (Sh\u2019mot Rabba 5):<\/p>\n Kindness<\/em> refers to Aharon, as is written, while truth <\/em>refers to Moshe, as is written, That is to say, this meeting between the brothers is a meeting of Aharon\u2019s world of kindness and Moshe\u2019s world of truth. The \u201cworld of kindness\u201d creates a comfortable atmosphere between people and encourages mutual support and consideration. This is why Aharon\u2019s communication with the nation was so naturally flowing and pleasant.<\/p>\n On the other hand, Moshe\u2019s \u201cworld of truth\u201d enables dialogue between man and his Creator, Who is the only absolute truth. This explains why the dialogue between Hashem and Moshe flowed freely with no difficulty.<\/p>\n The Medrash continues:<\/p>\n Justice refers to Moshe, as is written, while peace refers to Aharon, as is written, Moshe Rabbeinu represents the world of justice and law, and Aharon stands for harmony. Our Sages taught (Sanhedrin 6b) that Moshe\u2019s approach was \u201clet the law bore through the mountain,\u201d meaning there should be no compromise, while Aharon was famous for \u201cloving peace and pursuing peace.\u201d<\/p>\n Let us now return to the verse in Psalms, which discusses two meetings: Kindness and truth, <\/em>followed by justice and peace. <\/em>We can read it as follows: Kindness and truth <\/em>\u2013 Aharon and Moshe, followed by justice and peace<\/em> \u2013 Moshe and Aharon. Aharon is first in the first pair, and Moshe is first in the second pair. That is to say, kindness initiates the meeting with truth, while justice actively kisses peace.<\/p>\n We find the same structure in the two consecutive verses in Sh\u2019mot: Aharon-Moshe first (6,26), then Moshe-Aharon (6,27).<\/p>\n And just as the verse in Psalms mentions two types of encounters \u2013 meeting and kissing \u2013 the same applies to the description of the meeting between Moshe and Aharon:<\/p>\n \u05d5\u05b7\u05d9\u05bc\u05d0\u05de\u05b6\u05e8 \u05d4' \u05d0\u05b6\u05dc \u05d0\u05b7\u05d4\u05b2\u05e8\u05b9\u05df, \u05dc\u05b5\u05da\u05b0 \u05dc\u05b4\u05e7\u05b0\u05e8\u05b7\u05d0\u05ea \u05de\u05e9\u05c1\u05b6\u05d4 \u05d4\u05b7\u05de\u05bc\u05b4\u05d3\u05b0\u05d1\u05bc\u05b8\u05e8\u05b8\u05d4.<\/p>\n \u05d5\u05d9\u05bc\u05b5\u05dc\u05b6\u05da\u05b0 \u05d5\u05b7\u05d9\u05bc\u05b4\u05e4\u05b0\u05d2\u05bc\u05b0\u05e9\u05c1\u05b5\u05d4\u05d5\u05bc \u05d1\u05bc\u05b0\u05d4\u05b7\u05e8 \u05d4\u05b8\u05d0\u05b6\u05be\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d5\u05d9\u05b4\u05e9\u05b7\u05e7 \u05dc\u05d5\u05b9.<\/p>\n G-d said to Aharon: "Go towards Moshe, to the desert." Just as the verse in Psalms states that Kindness meets truth, <\/em>so too, Aharon initiates the meeting with Moshe; and just as justice kisses<\/em> peace, <\/em>Moshe kisses Aharon.<\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The Consequences of Separation<\/p>\n Moshe and Aharon work together throughout nearly the entire process of rescuing the Nation of Israel from Egypt; kindness and truth lead together. But what happens during the few times that each of them is on his own?<\/p>\n Let us see what happened when Moshe returned from Midian to Egypt, alone, even before he met his brother Aharon: \u201cOn his way, where he rested, Hashem <\/em>[an angel]<\/em> met him and sought to kill him\u201d <\/em>(Sh\u2019mot 4,24). A most strange incident, which the next verses tell us occurred because Moshe did not circumcise his son Eliezer. Does that warrant Moshe\u2019s death sentence?!<\/p>\n We must remember that later on, before the Exodus from Egypt, G-d delivered a very clear injunction regarding the Pesach sacrifice: \u201cOne who is uncircumcised may not eat from it\u201d <\/em>(Sh\u2019mot 12,48). It is inconceivable that an Israelite on his way to the forging of the Eternal Covenant between Israel and its G-d will not have fulfilled the prerequisite Avrahamic Covenant \u2013 the circumcision that represents the covenant (brit<\/em>) between every individual Jew and Hashem.<\/p>\n Moreover: The angel who sought to kill Moshe was simply implementing a Biblical warning: \u201cOne who does not circumcise himself, his soul will be cut off from his nation.\u201d <\/em>(B\u2019reshit 17,14)<\/p>\n Therefore, when truth stands alone, as represented by Moshe on his solitary way back to Egypt, without the kindness and compassion of Aharon to \u201csoften\u201d things up, it is like a burning fire \u2013 and Moshe was nearly consumed by it.<\/p>\n On the other hand, when Moshe ascended Mount Sinai to receive the Torah, Aharon was left on his own with the Children of Israel \u2013 and he ended up failing to stand up to a few thousand sinners who wished to worship the Golden Calf. This happened because the attribute of truth was not there with him to stem the onslaught in the wake of Aharon\u2019s ever-present kindness and peace.<\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Brotherly Love and Support<\/p>\n Another expression of the love and cooperation between Moshe and Aharon is found in the Psalms of King David:<\/p>\n \u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 \u05de\u05b7\u05d4 \u05d8\u05bc\u05d5\u05b9\u05d1 \u05d5\u05bc\u05de\u05b7\u05d4 \u05e0\u05bc\u05b8\u05e2\u05b4\u05d9\u05dd \u05e9\u05c1\u05b6\u05d1\u05b6\u05ea \u05d0\u05b7\u05d7\u05b4\u05d9\u05dd \u05d2\u05bc\u05b7\u05dd \u05d9\u05b8\u05d7\u05b7\u05d3…<\/p>\n How good and pleasant it is for brothers to dwell together\u2026 As the good oil on the head runs down upon the beard, the beard of Aharon\u2026 The brothers mentioned here are Moshe and Aharon. Their relationship is compared to the joining of the head – the intellect – with the emotions of the heart. The verse describes how the special oil used to anoint kings on their head trickles down from the head to the beard \u2013 and from there to the heart.<\/p>\n Moshe Rabbeinu is the brain, leading Israel via the Torah, and Aharon the Priest is the heart, the one who senses the pulse of the nation. Aharon does so via the precious stones of the Hoshen Mishpat, the priestly breastplate he wears over his heart<\/em> (Sh\u2019mot 28,30) and on which are engraved the names of the Tribes of Israel.<\/p>\n Moshe and Aharon, well aware of how they complement and supplement each other, treat each other with the utmost respect and honor. The Mechilta Halakhic Medrash brings this out on the following verse in Parashat Bo:<\/p>\n \u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05de\u05b6\u05e8 \u05d4' \u05d0\u05b6\u05dc \u05de\u05b9\u05e9\u05c1\u05b6\u05d4 \u05d5\u05b0\u05d0\u05b6\u05dc \u05d0\u05b7\u05d4\u05b2\u05e8\u05b9\u05df \u05d1\u05bc\u05b0\u05d0\u05b6\u05e8\u05b6\u05e5 \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05dc\u05b5\u05d0\u05de\u05b9\u05e8.<\/p>\n \u05d3\u05bc\u05b7\u05d1\u05bc\u05b0\u05e8\u05d5\u05bc \u05d0\u05b6\u05dc \u05db\u05bc\u05b8\u05dc \u05e2\u05b2\u05d3\u05b7\u05ea \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc…<\/p>\n Hashem said to Moshe and Aharon in Egypt: The Mechilta asks:<\/p>\n Could it be that both of them spoke?\u2026 Rather, Rabi Shimon ben Yochai explains: Moshe accorded honor to Aharon and asked him, \u2018Please teach me.\u2019 Aharon, too, accorded honor to Moshe and asked him, \u2018Please teach me.\u2019 The Divine voice would then emerge from between them, as if both of them were speaking.\u201d (Mechilta D\u2019Rabbi Yishmael, Bo, 2,3)<\/p>\n Rabi Shimon ben Yochai teaches us a very important concept: The blessing and benefit that can be garnered from opposing forces is dependent upon the extent of mutual respect between the two<\/em>.<\/em><\/strong> Mutual appreciation is a prerequisite for the two sides to be able to supplement each other productively.<\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Father and Mother<\/p>\n Another example that depicts this approach is taught in the Gemara:<\/p>\n Three partners take part in the formation of a person: Hashem, the father, and the mother. When a person honors his father and mother, Hashem says: \u201cI consider it as if I had lived amongst them and they honored Me.\u201d (Kiddushin 30b)<\/p>\n What is the Gemara alluding to when it says G-d lives amongst \u201cthem\u201d? And why does the Gemara seemingly refer only to the parents, and not to their son, in saying it is as if \u201cthey\u201d honored G-d?<\/p>\n The Gemara is teaching us that when parents wish to educate their children to honor them, they themselves must honor and respect each other. When they do so, the distinctive letters of their Hebrew words \u2013 the yud<\/em> in \u05d0\u05d9\u05e9, man, and the heh<\/em> in \u05d0\u05e9\u05d4, woman \u2013 come together to form G-d\u2019s name of yud-heh<\/em> (pronounced yud-keh<\/em>, so as not to utter G-d\u2019s Holy Name). The Medrash means that when parents honor each other, causing their children to honor them, they thus honor Hashem.<\/p>\n Let us now apply this to the Nation of Israel. First of all, the formation of Israel is parallel to the formation of a person, as is written:<\/p>\n \u05d5\u05b0\u05d0\u05b7\u05ea\u05bc\u05b5\u05df \u05e6\u05b9\u05d0\u05e0\u05b4\u05d9 \u05e6\u05b9\u05d0\u05df \u05de\u05b7\u05e8\u05b0\u05e2\u05b4\u05d9\u05ea\u05b4\u05d9 \u05d0\u05b8\u05d3\u05b8\u05dd \u05d0\u05b7\u05ea\u05bc\u05b6\u05dd…<\/p>\n You are My flock, the flock of My pasture\u2026 you are man" <\/em>(Yechezkel 34,31)<\/p>\n And just like when a man is created there are three partners, so, too, with Israel: G-d, Moshe, and Aharon. The correct combination of Aharon\u2019s kindness and compassion with Moshe\u2019s truth and justice is akin to the revelation of G-d\u2019s glory. The respect that Moshe and Aharon feel and show for each other brings the nation to respect them as well, and in this merit, the Divine Presence dwells in their midst.<\/p>\n When the Torah sages and leaders of each generation respect and honor each other, the entire nation respects them \u2013 and thus honors G-d.<\/p>\n In the continuation of the above Talmudic passage, we find an answer to the question we asked regarding the seeming confusion in Moshe and Aharon\u2019s roles:<\/p>\n Rebbe says: It is clear and known to Him Who created the world with His words that a son shows more honor to his mother than to his father, because she speaks nicely to him; this is why the Torah wrote Honor your father before your mother. (Sh\u2019mot 20,12)<\/p>\n And it is [similarly] clear to Him Who spoke and created the world that a son fears his father more than his mother, because he teaches him Torah; this is why the Torah wrote (Vayikra 19,3) that one must fear his mother before stating that one must fear his father.<\/p>\n The Gemara is telling us that the Torah tends to stress the weaker aspect by mentioning it first. This explains why the Torah mentioned Aharon first in the verse having to do with receiving G-d\u2019s message, and listed Moshe first in the passage regarding communicating it. In each case, the \u201cweaker\u201d aspect is listed first, strongly validating both Aharon\u2019s prophecies and Moshe\u2019s communication skills.<\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Setting the Stage<\/p>\n Delving even deeper, we will see how justice and compassion are intertwined in the preparations for rescuing the Children of Israel from Egypt. When the Torah first sets the stage for the great Exodus, it explains Israel\u2019s dire situation by alternating between the concepts of compassion and justice. The passage begins:<\/p>\n \u05d5\u05b7\u05d9\u05bc\u05b5\u05d0\u05b8\u05e0\u05b0\u05d7\u05d5\u05bc \u05d1\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05de\u05b4\u05df \u05d4\u05b8\u05e2\u05b2\u05d1\u05b9\u05d3\u05b8\u05d4 \u05d5\u05b7\u05d9\u05bc\u05b4\u05d6\u05b0\u05e2\u05b8\u05e7\u05d5\u05bc \u05d5\u05b7\u05ea\u05bc\u05b7\u05e2\u05b7\u05dc \u05e9\u05c1\u05b7\u05d5\u05b0\u05e2\u05b8\u05ea\u05b8\u05dd \u05d0\u05b6\u05dc \u05d4\u05b8\u05d0\u05b1\u05be\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05de\u05b4\u05df \u05d4\u05b8\u05e2\u05b2\u05d1\u05b9\u05d3\u05b8\u05d4. The Children of Israel groaned from the work and cried out, (Sh\u2019mot 2,23-24)<\/p>\n From these verses we hear the voice of compassion for the suffering nation. But the next words deal with justice \u2013 implying that G-d \u201cowes\u201d us a rescue:<\/p>\n \u05d5\u05b7\u05d9\u05bc\u05b4\u05d6\u05b0\u05db\u05bc\u05b9\u05e8 \u05d0\u05b1\u05be\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d0\u05b6\u05ea \u05d1\u05bc\u05b0\u05e8\u05b4\u05d9\u05ea\u05d5\u05b9 \u05d0\u05b6\u05ea \u05d0\u05b7\u05d1\u05b0\u05e8\u05b8\u05d4\u05b8\u05dd \u05d0\u05b6\u05ea \u05d9\u05b4\u05e6\u05b0\u05d7\u05b8\u05e7 \u05d5\u05b0\u05d0\u05b6\u05ea \u05d9\u05b7\u05e2\u05b2\u05e7\u05b9\u05d1. Hashem had vowed to our Forefathers that He would redeem their children, and He is obligated, according to the rules of justice and truth, to fulfill His commitment. Finally, the last verse in this series once again concentrates on compassion and mercy:<\/p>\n \u05d5\u05b7\u05d9\u05bc\u05b7\u05e8\u05b0\u05d0 \u05d0\u05b1\u05be\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d0\u05b6\u05ea \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc, \u05d5\u05b7\u05d9\u05bc\u05b5\u05d3\u05b7\u05e2 \u05d0\u05b1\u05be\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd.<\/p>\n G-d saw [the suffering of] the Children of Israel, and G-d knew [and recognized their pain].<\/em> (verse 25)<\/p>\n In short, there are three stages: Compassion, Justice, Compassion.<\/p>\n When G-d later turns to Moshe and assigns him the mission of saving Israel from Egypt, He mentions only their pain and suffering, and omits the aspect of justice: \u201cHashem said: I have surely seen the torture of My nation in Egypt, and their cry I have heard… for I know their pain.\u201d <\/em>(3,7)<\/p>\n But Moshe, as we know, refuses the mission. Infused with the trait of justice, he cannot agree to save Israel based only on compassion and not on truth. He senses that compassion might be transient, while justice lasts forever.<\/p>\n Incidentally, Moshe\u2019s sense of justice is brought out very clearly in the fact that the Torah recounts three incidents in Parashat Sh\u2019mot in which he stands up to injustice. The first one was when he struck an Egyptian who attacked a Hebrew man. The second incident was when he sought to act against a wicked Hebrew assaulting his brother Jew. The third was when he refused to allow even inter-Gentile injustice, when Midianite shepherds did not let their fellow Midianite girls draw water.<\/p>\n Finally, following a long exchange with Moshe, Hashem agrees to include Aharon, who would bring the trait of compassion and kindness to the mission. Since Aharon\u2019s traits are to be dominant, he is to be the spokesman. Aharon agrees immediately, and does not argue with Hashem as Moshe did \u2013 for kindness and peace are Aharon\u2019s trademark characteristics.<\/p>\n Therefore, in Parashat Sh\u2019mot, Aharon is the more active one: \u201cMoshe and Aharon went and gathered all the elders of the Children of Israel. <\/em>Aharon then told [them] all that G-d had spoken to Moshe.\u201d<\/em> (Sh\u2019mot 4,29-30)<\/p>\n What was Israel\u2019s reaction? \u201cThe people believed, and heard that G-d had remembered Israel and saw their suffering; and they bowed down.\u201d<\/em> (verse 31)<\/p>\n In Va'era, however, the opposite process takes place. Instead of seeing kindness\/justice\/kindness, we see justice\/kindness\/justice. The Covenant, whose fulfillment justice demands, is mentioned first:<\/p>\n \u05d5\u05b8\u05d0\u05b5\u05e8\u05b8\u05d0 \u05d0\u05b6\u05dc \u05d0\u05b7\u05d1\u05b0\u05e8\u05b8\u05d4\u05b8\u05dd … \u05d5\u05b0\u05d2\u05b7\u05dd \u05d4\u05b2\u05e7\u05b4\u05de\u05d5\u05b9\u05ea\u05b4\u05d9 \u05d0\u05b6\u05ea \u05d1\u05bc\u05b0\u05e8\u05b4\u05d9\u05ea\u05b4\u05d9 \u05d0\u05b4\u05ea\u05bc\u05b8\u05dd<\/p>\n \u05dc\u05b8\u05ea\u05b5\u05ea \u05dc\u05b8\u05d4\u05b6\u05dd \u05d0\u05b6\u05ea \u05d0\u05b6\u05e8\u05b6\u05e5 \u05db\u05bc\u05b0\u05e0\u05b8\u05e2\u05b7\u05df…<\/p>\n And I appeared to Avraham\u2026 to give them the Land of Canaan\u2026<\/em><\/p>\n It then continues with G-d\u2019s compassion:<\/p>\n \u05d5\u05b0\u05d2\u05b7\u05dd \u05d0\u05b2\u05e0\u05b4\u05d9 \u05e9\u05c1\u05b8\u05de\u05b7\u05e2\u05b0\u05ea\u05bc\u05b4\u05d9 \u05d0\u05b6\u05ea \u05e0\u05b7\u05d0\u05b2\u05e7\u05b7\u05ea \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05de\u05b7\u05e2\u05b2\u05d1\u05b4\u05d9\u05d3\u05b4\u05d9\u05dd \u05d0\u05b9\u05ea\u05b8\u05dd;<\/p>\n I heard the cries of the Children of Israel, being enslaved by Egypt;<\/em><\/p>\n and concludes with another mention of the Covenant:<\/p>\n \u05d5\u05b8\u05d0\u05b6\u05d6\u05b0\u05db\u05bc\u05d5\u05e8 \u05d0\u05b6\u05ea \u05d1\u05bc\u05b0\u05e8\u05b4\u05d9\u05ea\u05b4\u05d9.<\/p>\n And I remembered My Covenant. <\/em>(Sh\u2019mot 6,4-5)<\/p>\n We see that here, the trait of justice is dominant! Since this jibes more with Moshe\u2019s approach than Aharon\u2019s, Moshe is the speaker, as we read: \u201cMoshe spoke thus to Bnei Yisrael.\u201d<\/em> (verse 9)<\/p>\n And what was the reaction of Bnei Yisrael this time? The verse continues: \u201cThey did not heed Moshe, because of their broken spirit and hard work.\u201d <\/em>The nation cannot deal with exclusive emphasis on strict justice, the trait characterized by Moshe Rabbeinu. In addition, when Aharon spoke and they accepted his words, he gave them only words of solace and comfort. Here, however, Moshe adds a Divine challenge, one that makes significant demands upon them:<\/p>\n \u05d5\u05b0\u05dc\u05b8\u05e7\u05b7\u05d7\u05b0\u05ea\u05bc\u05b4\u05d9 \u05d0\u05b6\u05ea\u05b0\u05db\u05b6\u05dd \u05dc\u05b4\u05d9 \u05dc\u05b0\u05e2\u05b8\u05dd \u05d5\u05b0\u05d4\u05b8\u05d9\u05b4\u05d9\u05ea\u05b4\u05d9 \u05dc\u05b8\u05db\u05b6\u05dd \u05dc\u05b5\u05d0\u05be\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd…<\/p>\n And I will take you unto Me as a nation, and I will be your G-d\u2026 <\/em>(verse 7) <\/em><\/p>\n The Children of Israel were apparently not ready at this time to take upon themselves such obligations, and they were unable to accept Moshe\u2019s message.<\/p>\n In Parashat Bo, yet another stage in the process is revealed:<\/p>\n \u05d5\u05b7\u05d9\u05bc\u05d0\u05de\u05b6\u05e8 \u05d4' \u05d0\u05b6\u05dc \u05de\u05e9\u05c1\u05b6\u05d4 \u05d5\u05b0\u05d0\u05b6\u05dc \u05d0\u05b7\u05d4\u05b2\u05e8\u05b9\u05df \u05d1\u05bc\u05b0\u05d0\u05b6\u05e8\u05b6\u05e5 \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05dc\u05b5\u05d0\u05de\u05b9\u05e8…<\/p>\n \u05d3\u05bc\u05b7\u05d1\u05bc\u05b0\u05e8\u05d5\u05bc \u05d0\u05b6\u05dc \u05db\u05bc\u05b8\u05dc \u05e2\u05b2\u05d3\u05b7\u05ea \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05dc\u05b5\u05d0\u05de\u05b9\u05e8. Hashem said to Moshe and Aharon in Egypt: <\/em><\/p>\n … Speak <\/em>[plural]<\/em> to the entire congregation of Israel, <\/em><\/p>\n saying: On the tenth day of this month, <\/em><\/p>\n they shall take for themselves one sheep for each home. <\/em>(Sh\u2019mot 12,1-3)<\/p>\n This is the stage of practical commandments. For the first time, the Torah is issuing commandments to the nation, and what is required is the partnership of Moshe and Aharon \u2013 both of them together. When this occurs, how do Bnei Yisrael react? \u201cThe people bowed down, and went and did as G-d had commanded Moshe and Aharon.\u201d <\/em>(Sh\u2019mot 12,27-28)<\/p>\n When Moshe and Aharon appear together and speak jointly, with their customary mutual respect and honor, the nation reacts in kind, honoring and trusting their message. The result is then guaranteed to be the precise implementation of G-d\u2019s word.<\/p>\n \u00a0<\/strong><\/p><\/p>\n","protected":false},"excerpt":{"rendered":" Parashat Vaera by Rabbi Shabtai Sabato \u05de\u05e9\u05d4 \u05d5\u05d0\u05d4\u05e8\u05df Moshe and Aharon \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Chronology in the Torah One of the cardinal rules in the methodology of the written Torah is that when two names are mentioned consecutively, the first-mentioned is more important than the second one. But what happens if neither of them is actually more […]<\/p>\n","protected":false},"featured_media":12015,"template":"","meta":{"_acf_changed":false,"_shiur_youtube":"","_shiur_audios":[],"_shiur_pdfs":[{"title":"\u05de\u05e7\u05d5\u05e8\u05d5\u05ea","url":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-content\/uploads\/sites\/4\/2026\/01\/Vaera.pdf"}],"_post_rav":[1882]},"nosim":[203],"class_list":["post-4978","shiurim","type-shiurim","status-publish","has-post-thumbnail","hentry","nosim-english"],"acf":[],"_links":{"self":[{"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/shiurim\/4978","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/shiurim"}],"about":[{"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/types\/shiurim"}],"version-history":[{"count":1,"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/shiurim\/4978\/revisions"}],"predecessor-version":[{"id":4979,"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/shiurim\/4978\/revisions\/4979"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/media\/12015"}],"wp:attachment":[{"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/media?parent=4978"}],"wp:term":[{"taxonomy":"nosim","embeddable":true,"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/nosim?post=4978"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\u201cTake the children of Israel out of the land <\/em><\/p>\n
\u201cYour Tumim and Urim <\/em>[the Priest\u2019s Breastplate] to Your man of kindness\u201d<\/em> (D\u2019varim 33,8),<\/em><\/p>\n
\u201cHe is trustworthy throughout My entire house\u201d<\/em> (Bamidbar 12,7).<\/p>\n
\u201cG-d\u2019s justice he [Moshe] performed\u201d (D\u2019varim 33,21),<\/p>\n
\u201cIn peace and equity he walked with Me\u201d (Malachi 2,6).<\/p>\n
So he went and met Moshe at the Mountain of G-d, and he kissed him.
<\/em>(Sh'mot 4,27)<\/p>\n
<\/em>(Tehillim 133,1-2)<\/p>\n
"Speak [plural] to the congregation of Israel\u2026"<\/em> (Sh'mot 12,1-3)<\/p>\n
\u05d5\u05b7\u05d9\u05bc\u05b4\u05e9\u05c1\u05b0\u05de\u05b7\u05e2 \u05d0\u05b1\u05be\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d0\u05b6\u05ea \u05e0\u05b7\u05d0\u05b2\u05e7\u05b8\u05ea\u05b8\u05dd…<\/p>\n
and their plea rose up to G-d\u2026 and He heard their wailing\u2026<\/em><\/p>\n
<\/em>G-d remembered His covenant with Avraham, Yitzchak and Yaakov.<\/em><\/p>\n
and I also established My Covenant with them <\/em><\/p>\n
\u05d1\u05bc\u05b6\u05e2\u05b8\u05e9\u05c2\u05d5\u05e8 \u05dc\u05b7\u05d7\u05d5\u05d3\u05b6\u05e9\u05c1 \u05d4\u05b7\u05d6\u05bc\u05b6\u05d4 \u05d5\u05b0\u05d9\u05b4\u05e7\u05b0\u05d7\u05d5\u05bc \u05dc\u05b8\u05d4\u05b6\u05dd \u05d0\u05b4\u05d9\u05e9\u05c1 \u05e9\u05c2\u05b6\u05d4 \u05dc\u05b0\u05d1\u05b5\u05d9\u05ea \u05d0\u05b8\u05d1\u05d5\u05b9\u05ea \u05e9\u05c2\u05b6\u05d4 \u05dc\u05b7\u05d1\u05bc\u05b8\u05d9\u05b4\u05ea.<\/p>\n