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Rh ing 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. 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 (Num. xx. 29), Moses was bewailed by "the sons of Israel" only (Deut. xxxiv. 8). Even in the making of the Golden Calf the rabbis find extenuating circumstances for Aaron (Sanh. 7a). 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 (Zeb. 115b; Josephus, "Ant." iii. 8, § 7). 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" (Tan., ed. Buber, . 6).

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. 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 care lit by a lamp presented itself to his view. "Take off thy priestly rainient and place it upon thy sun Eleazar!" said Moses; "and then follow me. Aaron did as commanded; and they entered the cave, where was prepared a bed around which angels stood. “Go lie down upon thy bed, my brother," Moses continued: and Aaron obeyed without a murmur. Then his soul departed as if by a kiss from God. 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!" When the Israelites cried in bewilderment, "Where is Aaron?" angels were seen carrying Aaron's bier through the air. 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). He died, according to Seder 'Olam R. ix., R. H. 2. 3a, and Josephus, "Ant." iv. 4. § 7, on the first of Ab. Josephus says also that "he died while the multitude looked upon him." 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). 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." See Mek., Beshallaḥ, Wayassa', i.; Tan., Huḳḳat, 18; Yer. Soṭah, i. 17c, and Targ. Yer. Num. and Deut, on the abovementioned passages.

The rabbis also dwell with special laudation on the brotherly sentiment which united Aaron and Moses. When the latter was appointed ruler and Aaron high priest, neither betrayed any jealousy; instead they rejoiced in one another's greatness. 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). Indeed, Aaron was to find his reward, says Simon ben Yoḥai; 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). Moses and Aaron met in gladness of heart, kissing each other as true brothers (Ex. iv. 27 compare Song os Songs, viii. 1), and of them it is written: "Behold how good and howpleasant [it is] for brethren to dwell together in unity!" (Ps. cxxxiii. 1). 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, accorindg 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).

When Moses poured the oil of anointment upon the head of Aaron, Aaron modestly shrank back and said: "Who knows whether I have no cast some blemish upon this sacred oil so as to forfeit this high office." 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, Millium; Tan., Korah, ed. Buber, 14).

K.

Critical View: It has always been found difficult to construct a complete and consistent biographical story from the Biblical details as outlined above. According to most modern critics, the difficulties arise from the fact that these details come from different sources, and that these sources themselves are of different dates and represent separate stages in the development of the Hebrew religion and ritual. The Jahvistic document (usually cited as J) and the Elohistic (E) are held to have proceeded from the ninth or eighth century ; while the Deuteronomic (D) reflects the time of Josiah, and the priestly document (P) the periods of the Exile and the Return. The genealogy (Ex. vi.) belongs to the priestly source (distinguished as P), while the details are about evenly divided between P and J (Jahvist) and E (Elohist) narratives, and one account of Aaron’s death appears in the Deuteronomic source. It is found that what concerns Aaron’s consecration to the priesthood and the acts of himself and his family in that office, as well as his relations to the tribe of Levi, proceed from the priestly source (P). This embraces most of what is said on these topics in Exodus (xxv.-xl.), Leviticus, and Numbers. Now it is claimed that for historical purposes a sharp dividing-line must be drawn between P (which has for its aim to describe the rise and progress of Aaronic priesthood) and the earlier document. The explanation of the distinction takes account of the fact that Moses and Aaron represent the genius and the mission of Israel as no other men do; the one being the great lawgiver and prophet, the other