The chapters reveal a fascinating dichotomy. God speaks primarily to Moses, with Aaron very much Moses’ helpmeet. Yet Moses’ weakness is very much stressed. In contrast, in their interaction with Pharaoh Moses and Aaron appear very much on the same level. If we can assume, as Ibelieve is reasonable, that, when Moses and Aaron were before Pharaoh and his officials, members of the Israelite elite were to be regarded as also present or at least knew of the meeting, Aaronwouldbe regardedby themas very close to being Moses’ equal. But a side issue then arises. If God can work so many miracles, why does He leave Moses with such a defect that he needs Aaron’s constant help? The issue, I think, is significant. While the Israelites were still in Egypt, God gave Moses and Aaron instructions for the first Passover (. ff.), but it is Moses who communicated them to the Israelites (. ff.). Yet again, God gave Passover instructions to both Moses and Aaron (. ff.). And the people followed their instructions (.). God told Moses to consecrate all the firstborn to Him (. f) and Moses did so. In these fundamental legal matters Moses is basically his own spokesman. God told Moses to camp before the Red Sea (. ff.); Pharaoh prepared to attack (. ff.), and the people blamed Moses vehemently for what seemed an approaching disaster (.ff.), but, through the agency of Moses, God destroyed the Egyptians (. ff.). The miracle of the Red (or Reed) Sea is the climax of the Exodus, and Aaron is not mentioned. . records “So the people feared the Lord and believed in the Lord and in his servant Moses.” According to the tradition in the Passover Haggadah (section ‘The Plagues’), the number of plagues inflicted on the Egyptians at the sea was vastly greater than the ten plagues in Egypt. Later at Marah the water was bitter and could not be drunk and the people blamed Moses (. ff.). In the wilderness the Israelites complained against both Moses and Aaron (.ff.) And God told Moses
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