"This is Aharon and Moshe to whom Hashem spoke: Take the people out of Egypt according to their legions".

A summarizing verse coming after the listing of the children of Levi. Rashi says: "Aharon and Moshe, who were mentioned above, the children Yocheved bore to Amram". This verse is a summarizing statement and also introduces the story of the Exodus as led by Moshe and Aharon.

Rashi notes an anomaly in the verse. Usually, Moshe, the greater of the brothers is mentioned first, but in this case they are listed in chronological order. Aharon is the older of the brothers.

Rashi however, feels that the order is noteworthy and instructive in this case. "there are places where the torah begins with Aharon and other places where the Torah places Moshe before Aharon, to say that they are of equal significance".

Rashi's position is difficult. True the order is not consistent, but most of the time Moshe precedes since he was the greater of the brothers. Further, what can Rashi mean when he says that they are equally significant?

Rashi seems to deny this principle in his comment to Bamidbar 3:1. The verse reads "these are the children of Aharon and Moshe..." Rashi adds: "Only the children of Aharon are mentioned. They are called the children of Moshe (as well), because he taught them Torah. We learn from this verse that whoever teaches Torah to a child is viewed as his father". Though Aharon is mentioned first, there is no doubt that the verse is praising Moshe as the superior one, because he taught the children Torah even more than their own father.

We return to our verse. Why did Rashi emphasize the fact that they are "of equal significance"? What significance is referred to and what does Rashi mean when he says that they were equal?

The story of the exodus begins twice in the Torah. First, Chapter 4 verse 30. "Aharon spoke the words that Hashem had spoken to Moshe". This beginning did not turn out well and the people complained to Moshe and Aharon. This leads to the unbelievable complaint by Moshe in Chapter 5 verses 22-23. "Why have you harmed this people, why have you sent me. From the time I came to Pharaoh to speak in your name, he harmed the people, but you did not rescue them".

It is important to note that Moshe accepts the entire burden of being G-d's messenger though he complained earlier that he would not be able to carry out the charge because he couldn't speak properly. G-d appointed Aharon as his aide and spokesman (chapter 4 verse 14). Moshe did not understand that there was parity between the brothers in this matter. Moshe could not succeed without the support of his brother, and should have recognized this at the outset, instead of complaining in first person "why have you sent me".

In our verse (6:26), which is the introduction to the second attempt at the Exodus, Rashi stresses that there was an awareness of the equality of Moshe and Aharon in the effort. When Moshe recognized this, the process could get underway and there were no more complaints by Moshe about the process.

Gut Shabbos,
Chaim Brovender