- This article is about Aaron in the Hebrew Bible. For other uses of the word Aaron,
see Aaron (disambiguation).
Aaron (Hebrew: אַהֲרֹן, Standard Aharon
Tiberian Ahărōn), or Aaron the
Levite (flourished about 1200 BCE), was, according to biblical accounts, one of two brothers who
play a unique part in the history of the Hebrew people. He was the elder son (and second child)
of Amram and Jochebed of the tribe of Levi.[1] Moses, the other son, was three years younger, and Miriam, their sister, was
several years older.[2][1] Aaron was the great-grandson of Levi[3] and represented the priestly functions of his tribe,[1] becoming the first High Priest of the Hebrews. While Moses was receiving his
education at the Egyptian court and during his exile among the Midianites, Aaron and his sister
remained with their kinsmen in the eastern border-land of Egypt.[1] Here he gained a name for eloquent and persuasive speech; so that when the time
came for the demand upon the Pharaoh to release Israel from captivity, Aaron became his
brother’s nabi , or spokesman, to his own people[4]
and, after their unwillingness to hear, to the Pharaoh himself.[5][1]
Meaning of name
The meaning of the name is doubtful. Possible meanings are:
- Pregnancy - In Hebrew - הריון. In Ancient Egyptian herr is to conceive and hrara is conception. [6]
- From the mountain - In Hebrew הר - 'HAR', which may refer to place of his death.[7]
His function
Aaron’s function included the duties of speaker and implied personal dealings with the court on behalf of Moses, who was
always the central moving figure. The part played by Aaron in the events that preceded the Exodus
was, therefore, ministerial, and not directive. He, along with Moses, performed “signs” before his people which impressed them
with a belief in the reality of the divine mission of the brothers.[8] At the command of Moses he stretched out his rod in order to bring on the first three
plagues.[9] In the infliction of the remaining plagues he
appears to have acted merely as the attendant of Moses, whose outstretched rod drew the divine wrath upon the Pharaoh and his
subjects.[10] The potency of Aaron’s rod had already been
demonstrated by its victory over the rods of the Egyptian magicians, which it swallowed after all the rods alike had been turned
into serpents.[11] During the journey in the wilderness
Aaron is not always prominent or active; and he sometimes appears guilty of rebellious or treasonable conduct. At the battle with
Amalek he is chosen with Hur to support the hand of Moses that held
the “rod of God”.[12] When the revelation was given to Moses at Sinai, he
headed the elders of Israel who accompanied Moses on the way to the summit. Joshua, however, was
admitted with his leader to the very presence of the Lord, while Aaron and Hur remained below to look after the people.[13] It was during the prolonged absence of Moses that Aaron
yielded to the clamors of the people, and made a golden calf as a visible image of the
divinity who had delivered them from Egypt.[14] (It
should be noted that in the account given of the same events, in the Qur'an, Aaron is not the idol-maker and upon Moses' return
begged his pardon as he had felt mortally threatened by the Israelites [15].) At the intercession of Moses, Aaron was saved from the plague which
smote the people (Deuteronomy 9:20; Exodus 32:35), although it was to Aaron’s tribe of Levi
that the work of punitive vengeance was committed[16]
Becomes priest of Israel
18th Century Dutch oak statue portraying the high priest
At the time when the tribe of Levi was set apart for the priestly service, Aaron was anointed and consecrated to the
priesthood, arrayed in the robes of his office, and instructed in its manifold duties (Exodus 28 and 29).[17][18] On the very day of his consecration his sons, Nadab and
Abihu, were consumed by fire from the Lord for having offered incense in an unlawful
manner (Leviticus 10).[19]
Priesthood
All scholars, admit that in Aaron's High Priesthood the sacred writer intended to describe a model, the prototype, so to say,
of the Jewish High Priest.[20] God, on Mount Sinai,
instituting a worship, and also instituted an order of priests.[20] According to the patriarchal customs, the first born son in every family used to perform the
functions connected with God's worship.[20] It
might have been expected, consequently, that Rueben's family would be chosen by God for the ministry of the new altar.[20] However, according to the biblical narrative, it was
Aaron, however, who was the object of God's choice.[20] To what jealousies this gave rise later, has been indicated above.[20] The office of the Aaronites was at first merely to take care of the lamp that
should ever burn before the veil of the tabernacle (Exodus 27:21).[20] A more formal calling soon followed (Exodus 28:1).[20] Aaron and his sons, distinguished from the common people by their sacred
functions, were likewise to receive holy vestments suitable to their office.[20]
Aaron offered the different sacrifices and performed the many ceremonies of the consecration of the new priests, according to
the divine instructions (Exodus 29), and repeated these rites for seven days, during which Aaron and his sons were entirely
separated from the rest of the people.[20] When, on
the eighth day, the High Priest had inaugurated his office of sacrificer by killing the animals, he blessed the people, very
likely according to the prescriptions of Num., vi, 24-26, and, with Moses, entered into the tabernacle so as to take possession
thereof.[20] As they "came forth and blessed the
people. And the glory of the Lord appeared to all the multitude: And behold a fire, coming forth from the Lord, devoured the
holocaust, and the fat that was upon the altar: which when the multitude saw, they praised the Lord, falling on their faces"
(Leviticus 9:23, 24).[20] So was the institution
of the Aaronic priesthood inaugurated and solemnly ratified by the Lord.[20]
Rebellion of Korah
From the time of the sojourn at Mount Sinai, where he became the anointed priest of Israel, Aaron ceased to be the minister of
Moses, his place being taken by Joshua. He is mentioned in association with Miriam in a jealous complaint against the exclusive
claims of Moses as the Lord’s prophet. The presumption of the murmurers was rebuked, and Miriam was smitten with tzara'as.
Aaron entreated Moses to intercede for her, at the same time confessing the sin and folly that prompted the uprising. Aaron
himself was not struck with the plague on account of sacerdotal immunity; and Miriam, after seven days’ quarantine, was healed
and restored to favor.[21] It is noteworthy that
Micah[22], a
prophet in Judaism, mentions Moses, Aaron, and Miriam as the leaders of Israel after the Exodus (a judgment wholly in accord with
the tenor of the narratives). In the present instance it is made clear by the express words of the oracle[23] that Moses was unique among men as the one with whom the Lord spoke face
to face. The failure to recognize or concede this prerogative of their brother was the sin of Miriam and Aaron. The validity of
the exclusive priesthood of the family of Aaron was attested after the ill-fated rebellion of Korah, who was a first cousin of Aaron. When the earth had opened and swallowed up the leaders of the
insurgents,[24] Eleazar, the son of Aaron, was commissioned to take charge of the censers of the dead priests. And when
the plague had broken out among the people who had sympathized with the rebels, Aaron, at the command of Moses, took his censer
and stood between the living and the dead till the plague was stayed.[25] Another memorable transaction followed. Each of the tribal princes of Israel took a rod and wrote
his name upon it, and the twelve rods were laid up over night in the tent of meeting. On the morrow Aaron’s rod was found to have
budded and blossomed and borne ripe almonds.[26] The
miracle proved merely the prerogative of the tribe of Levi; but now a formal distinction was made in perpetuity between the
family of Aaron and the other Levites. While all the Levites (and only Levites) were to be
devoted to sacred services, the special charge of the sanctuary and the altar was committed to the Aaronites alone[27] The scene of this
enactment is unknown, nor is the time mentioned.
Death
Aaron, like Moses, was not permitted to enter Canaan with the successful invaders.[28] The reason alleged is that the two brothers showed impatience at Meribah
(Kadesh) in the last year of the desert pilgrimage (Num. xx. 12, 13), when they, or rather Moses, brought water out of a rock to
quench the thirst of the people.[28] The action was
construed as displaying a want of deference to the Lord, since they had been commanded to speak to the rock, whereas Moses struck
it with the wonder-working rod (Num. xx. 7-11).[28] Of
the death of Aaron we have two accounts.[28] The
principal one gives a detailed statement to the effect that, soon after the above incident, Aaron, with his son Eleazar and
Moses, ascended Mount Hor.[28] There Moses stripped him
(Aaron) of his priestly garments, and transferred them to Eleazar.[28] Aaron died on the summit of the mountain, and the people mourned for him thirty days (Num. xx.
22-29; compare xxxiii. 38, 39).[28] The other account
is found in Deut. x. 6, where Moses is reported as saying that Aaron died at Mosera and was buried there.[28] Mosera is not on Mount Hor, since the itinerary in Num. xxxiii. 31-37
records seven stages between Moseroth (Mosera) and Mount Hor.[28]
Typical signification in apocryphal and rabbinical literature
The older prophets and prophetical writers beheld in their priests the representatives of a religious form inferior to the
prophetic truth; men without the spirit of God and lacking the will-power requisite to resist the multitude in its idolatrous
proclivities.[29] Thus Aaron, the typical priest, ranks
far below Moses: he is but his mouthpiece, and the executor of the will of God revealed through Moses, although it is pointed
out[30] that it is said fifteen times in the Pentateuch
that “the Lord spoke to Moses and Aaron.” Under the influence of the priesthood which shaped the destinies of the nation
under Persian rule, a different ideal of the priest was formed, as is learned from
Malachi 2:4-7; and the prevailing tendency was to place Aaron on a footing equal with
Moses.[29] “At times Aaron, and at other times Moses,
is mentioned first in Scripture—this is to show that they were of equal rank,” says Mekilta בא,
1; and Ecclesiasticus[31][29] expressly infers this
when introducing in his record of renowned men the glowing description of Aaron’s ministration.[29]
Death of Aaron in rabbinic literature
In fulfilment of the promise of peaceful life, symbolized by the pouring of oil upon his head (Lev. R. x., Midr. Teh. cxxxiii.
1), Aaron's death, as described in the Haggadah, was of a wonderful
tranquillity.[32] Accompanied by Moses, his brother,
and by Eleazar, his son, Aaron went to the summit of Mount Hor, where the rock suddenly opened before him and a beautiful cave
lit by a lamp presented itself to his view.[32] "Take
off thy priestly raiment and place it upon thy son Eleazar!" said Moses; "and then follow me."[32] Aaron did as commanded; and they entered the cave, where was prepared a bed
around which angels stood.[32] "Go lie down upon thy
bed, my brother," Moses continued; and Aaron obeyed without a murmur.[32] Then his soul departed as if by a kiss from God.[32] The cave closed behind Moses as he left; and he went down the hill with Eleazar, with garments
rent, and crying: "Alas, Aaron, my brother! thou, the pillar of supplication of Israel!"[32] When the Israelites cried in bewilderment, "Where is Aaron?" angels were seen
carrying Aaron's bier through the air.[32] A voice
was then heard saying: "The law of truth was in his mouth, and iniquity was not found on his lips: he walked with me in
righteousness, and brought many back from sin" (Mal. ii. 6, 7).[32] He died, according to Seder 'Olam R. ix., R. H. 2, 3a, on the first of Ab. Josephus says also that
"he died while the multitude looked upon him."[32]
The pillar of cloud which proceeded in front of Israel's camp disappeared at Aaron's death (see Seder 'Olam, ix. and R. H.
2b-3a).[32] The seeming contradiction between Num.
xx. 22 et seq. and Deut. x. 6 is solved by the rabbis in the following manner: Aaron's death on Mount Hor was marked by the
defeat of the people in a war with the king of Arad, in consequence of which the Israelites fled, marching seven stations
backward to Mosera, where they performed the rites of mourning for Aaron; wherefore it is said: "There [at Mosera] died
Aaron."[32] See Mek., Beshallaḥ, Wayassa', i.; Tan.,
Huḳḳat, 18; Yer. Soṭah, i. 17c, and Targ. Yer. Num. and Deut. on the abovementioned passages.[32]
The rabbis also dwell with special laudation on the brotherly sentiment which united Aaron and Moses.[32] When the latter was appointed ruler and Aaron high priest, neither
betrayed any jealousy; instead they rejoiced in one another's greatness.[32] When Moses at first declined to go to Pharaoh, saying: "O my Lord, send, I pray thee, by the hand
of him whom thou wilt send" (Ex. iv. 13), he was unwilling to deprive Aaron, his brother, of the high position the latter had
held for so many years; but the Lord reassured him, saying: "Behold, when he seeth thee, he will be glad in his heart" (Ex. iv.
14).[32] Indeed, Aaron was to find his reward, says
Simon bar Yochai; for that heart which had leaped with joy over his younger brother's rise to glory greater than his was
decorated with the Urim and Thummim, which were to "be upon Aaron's heart when he goeth in before the Lord" (Cant. R. i.
10).[32] Moses and Aaron met in gladness of heart,
kissing each other as true brothers (Ex. iv. 27; compare Song of Songs, viii. 1), and of them it is written: "Behold how good and
how pleasant [it is] for brethren to dwell together in unity!" (Ps. cxxxiii. 1).[32] Of them it is said (Ps. lxxxv. 10): "Mercy and truth are met together;
righteousness and peace have kissed [each other]"; for Moses stood for righteousness, according to Deut. xxxiii. 21, and Aaron
for peace, according to Mal. ii. 6. Again, mercy was personified in Aaron, according to Deut. xxxiii. 8, and truth in Moses,
according to Num. xii. 7 (Tan., Shemot, ed. Buber, 24-26).[32]
When Moses poured the oil of anointment upon the head of Aaron, Aaron modestly shrank back and said: "Who knows whether I have
not cast some blemish upon this sacred oil so as to forfeit this high office."[32] Then the Holy Spirit spake the words: "Behold the precious ointment upon the head, that ran down
upon the beard of Aaron, that even went down to the skirts of his garment, is as pure as the dew of Hermon" (Ps. cxxxiii. 2, 3,
Heb.; Sifra, Shemini, Milluim; Tan., Korah, ed. Buber, 14).[32]
Moses and Aaron compared in rabbinic and apocryphal literature
According to Tanhuma,[33] Aaron’s activity as a prophet began earlier than that of Moses.[34] The writer of the Testaments of the Patriarchs, however, hesitates to rank Moses the faithful, “him
that speaks with God as with a father,” as equal with Aaron.[35][34] The rabbis are still
more emphatic in their praise of Aaron’s virtues.[34]
Thus Hillel, who in Herod’s time saw before him mainly a degenerate class of priests, selfish and quarrelsome, held Aaron of old
up as a mirror, saying: “Be of the disciples of Aaron, loving peace and pursuing peace; love your fellow creatures and draw them
nigh unto the Law!”[36][34] This is further illustrated by the tradition preserved in Abot de-Rabbi Natan
12, Sanhedrin 6b, and elsewhere, according to which Aaron was an ideal priest of the
people, far more beloved for his kindly ways than was Moses.[34] While Moses was stern and uncompromising, brooking no wrong, Aaron went about as peacemaker,
reconciling man and wife when he saw them estranged, or a man with his neighbor when they quarreled, and winning evil-doers back
into the right way by his friendly intercourse.[34] The
mourning of the people at Aaron’s death was greater, therefore, than at that of Moses; for whereas, when Aaron died the whole
house of Israel wept, including the women.[37][34] Moses was bewailed by “the sons of Israel” only
(Deuteronomy 34:8).[34] Even in the making of the Golden Calf the rabbis find extenuating circumstances for Aaron.[38][34] His fortitude and silent submission to the will of God on the loss of his two sons are referred to
as an excellent example to men how to glorify God in the midst of great affliction.[39][34]
Especially significant are the words represented as being spoken by God after the princes of the Twelve Tribes had brought their dedication offerings into the newly reared
Tabernacle: “Say to thy brother Aaron: Greater than the gifts of the princes is thy gift; for thou art called upon to kindle the
light, and, while the sacrifices shall last only as long as the Temple lasts, thy light of the Law shall last forever.”[40][34]
Genetics
-
Recently, the tradition that Kohanim are actually descended from a single patriarch Aaron was
found to be apparently consistent with genetic testing.[41] Since all direct male lineage shares a common Y
chromosome, testing was done across sectors of the Jewish population to see if there was any commonality between their Y
chromosomes. Many of the results were found to cluster rather closely around a particular DNA signature, which the researchers
named the Cohen modal haplotype, implying that many of the Kohanim do share a
distinctive common ancestry. This information was also used (perhaps prematurely) to support the claim of the Lemba (a sub-Saharan tribe) that they were in fact, a tribe of
Jews.
According to the documentary hypothesis
The Biblical representation of his character, negative and shadowy compared with Moses's, may be viewed in several ways. A
clue to the seemingly contradictory delineations of Aaron (other than the obvious explanation that he is a complex character) is
found in the framework of documentary analysis (see also Hexateuch), which is accepted
by some but not all scholars. According to those who accept the documentary
hypothesis, the following portions of text belong to (1) E, (2) J, (3) D, and (4) P sources,
respectively, with the fifth item being from Ezekiel.
- Aaron as fallible. These passages do not represent Aaron as a sacrosanct priest. He
comes to meet Moses,[42] supports him in war,[43] and jurisprudence.[44] He yields to the people and makes the calf[45] and, with Miriam, criticises Moses for marrying
a Cushite woman. Miriam is subsequently punished.[46] He is present at the sacrificial covenant meal between Israel and
the Kenites.[47] In this
aspect, Joshua, instead of Aaron, serves in the Tent.[48]
- Aaron as Moses's prophet. This representation concerns the covenant meal on Sinai (Exodus 24:1, 2, 9-11) and the vague
charge that Aaron "let the people loose" (Exodus 32:25). Aaron seems to be an afterthought in the plague narrative.[49] In both this and the last view, Moses is the viceregent of
God and Aaron is Moses' prophet.[50] <--- This is a
crucial ERROR; according to R.E.Friedman's "The Bible w/ Sources Revealed", NONE of these passages are J, ALL are E.
- Aaron as idolatrous. In Deuteronomy 9, Aaron is partly responsible for the
building of the Golden Calf. The story says that Yahweh is so angry toward Aaron that he was
about to destroy him. It appears that it is only Moses's intercessory prayer and his destruction of the Golden Calf which saves
Aaron. The account of his death in Deuteromy 10:6 is different from that in Numbers 20:22. According to Deuteronomy it occurred
at Moserah, seven stations from Mount Hor (Numbers 33:30),
in the early months of the wandering because of the sign of the Golden Calf. The only other passage in reference to Aaron in
Deuteronomy merely states that he is the brother of Moses (Deuteronomy 32:50).
- Aaron as subordinate. The first three, simpler, plagues Aaron brings on at Moses' command; thereafter Moses himself is
the actor. In the narratives[51] it is Moses in each case
who vindicates him. Aaron dies at Mount Hor in the fortieth year of the Exodus (Numbers 20:22, 33:38), because of rebellion at
Meribah (cf. Deuteronomy as above).
- Aaron as non-priestly. In Leviticus 17-26, Aaron appears only in redactional
passages connecting the Law of Holiness with its present context. In Ezekiel 40-48
Zadok, not Aaron, is the eponym of the priestly line (44:15, etc.).
Descendants
The sons of Aaron were Eleazar, Ithamar,
Nadab and Abihu.[52] A priestly descendant of Aaron is an Aaronite or Cohen.[53][54] A Levite is a non-Aaronic descendant of Levi[55] assigned to assist the Levitical priests of the family of Aaron in the
care of the tabernacle and later of the temple.
Aaron in Christianity
Aaron is considered a type of Christ, the high priest of the new dispensation. In the
Eastern Orthodox Church and the Maronite
Church he is commemorated on September 4 with Moses.
He is commemorated as one of the Holy Forefathers in the Calendar of Saints of the Armenian Apostolic Church on July 30.
Aaron in LDS
In the LDS church, the Aaronic order is the lesser order of priesthood, comprising
the grades (from lowest to highest) of deacon, teacher and priest. The chief office of the Aaronic priesthood is the presiding
bishopric; the head of the priesthood is the bishop. Each ward has one or more quorums of each office of the Aaronic priesthood.
[56]
Aaron in Islam
-
Aaron is believed to be a Prophet in Islam and is known as Harun, which is the Arabic name for Aaron. His role also found an analogue in the person of
Ali, to whom Muhammad said: Will you not be pleased that you
will be to me like Aaron to Moses? But there will be no prophet after me. [57]
A significant difference in the Quran is the fact that Aaron was not involved with the creation of the Golden Calf, but did
not prevent it as he feared for his life at the hands of the idol-makers.
References
- ^ a b c d e [1]
- ^ Exodus 2:4; Exodus 6:16 ff.;
Numbers 33:39
- ^ Exodus 6:16-20
- ^ Exodus 4:16
- ^ Exodus 7:9
- ^ Egyptian Hieroglyphic Dictionary , Vol. 1, Budge, E. A., Dover
publications, New York, P.450
- ^ Samuel Prideaux Tregelles, Gesenius' Hebrew and Chaldee Lexicon to the Old
Testament Scriptures, Grand Rapids Michigan:William B. Berdmans Publishing Company, 1976, p. 17
- ^ Exodus 4:15-16
- ^ Exodus 7:19, 8:1, 12
- ^ Exodus 9:23, 10:13, 22
- ^ Exodus 7:9 et seq.
- ^ Exodus 17:9 et seq.
- ^ Exodus 24:9-14
- ^ Exodus 32:1-6
- ^ Quran 7:142-152
- ^ Exodus 32:26 et seq.
- ^ Exodus 28
- ^ Exodus 29
- ^ Leviticus 10
- ^ a b c d e f g h i j k l m [2]
- ^ Numbers 12
- ^ Micah (6:4)
- ^ Numbers 12:6-8
- ^ Numbers 16:25-35
- ^ Numbers 17:1-15, 16:36-50, Authorized Version
- ^ Numbers 17:8; see Aaron’s Rod
- ^ Numbers 18:1-7
- ^ a b c d e f g h i [3]
- ^ a b c d [4]
- ^ Sifra, Wa-yiḳra, 1
- ^ Sirach 44:6-24
- ^ a b c d e f g h i j k l m n o p q r s t u [5]
- ^ ed. Buber, 2:12
- ^ a b c d e f g h i j k [6]
- ^ Testament of Levi, 8:17
- ^ Abot, 1:12
- ^ Numbers 20:29
- ^ Sanhedrin 7a
- ^ Zebahim 115b; Josephus, “Antiquities of the Jews” 3:8, § 7
- ^ Tanhuma, ed. Buber, בהעלותך, 6
- ^ Skorecki et al., 1997.
- ^ Exodus 4:14
- ^ Exodus 17:12
- ^ Exodus 24:14
- ^ Exodus 32
- ^ Numbers 12
- ^ Exodus 18:12
- ^ Exodus 33:11
- ^ Exodus 8:25
- ^ Exodus 4:16, 7:1
- ^ Numbers 16, 17
- ^ [7]
- ^ [8]
- ^ [9]
- ^ [10]
- ^ "Aaronic", Merriam-Webster's Unabridged Dictionary, third edition
- ^ Sahih Bukhari, Volume 5, Book 57, Number 56
Resources
- McCurdy, J. F. and Kaufmann Kohler. "Aaron". Jewish Encyclopedia.
Funk and Wagnalls, 1901-1906; which cites
- Numbers Rabbah 9
- Leviticus Rabbah 10
- Midrash Peṭirat Aharon in Jellinek’s Bet
ha-Midrash, 1:91-95
- Yalḳuṭ Numbers 764
- Baring-Gould, Legends of Old Testament Characters
- Chronicles of Jerahmeel, ed. M. Gaster, pp. cx1:130-133
- B. Beer, in Wertheimer’s Jahrb.,
1855
- Hamburger, Der Geist der Haggada, pp. 1-8
- the same, Realencyklopädie für Bibel und Talmud, s. v.
- Holweck, F. G. A Biographical Dictionary of the Saint. St. Louis, MO: B. Herder Book Co. 1924.
- This article incorporates text from the 1901–1906 Jewish Encyclopedia, a
publication now in the public domain.
- This article incorporates text from the Encyclopædia
Britannica Eleventh Edition, a publication now in the public
domain.
See also
External links
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