-.). Whether they come from a different time in history need not concern us. But three points about them should be mentioned: First, the rules on behavior between humans do not confirm the widely held view that the Ten Commandments cover all the law in short compass.69 The Commandments contain nothing about slavery, violence less than murder, the law of torts and restitution; all these are matters treated in the Book of the Covenant. These rules in the Book of the Covenant again indicate the lack of interest in ‘secular’ law in the Commandments. Second, the rules on religious ceremonial matters are very much more detailed than those on interpersonal law. Again the authority of God and the importance of reverence toward Him are stressed. They are of supreme importance to Moses as leader. Third, much is made of Aaron and his sons being appointed priests, their vestments, the ephod, and of a splendid breastplate for Aaron, other priestly vestments for the sons and their ordination, their tending of the lamp (.-.). God, or Moses, needs to keep Aaron loyal to the service of God, and hence to Moses. [It may be worth noting that rabbinic tradition emphasizes that Moses and Aaron were of equal worth.70] When Moses descended from Mount Sinai the worst had happened (.ff.). The Israelites had made a golden calf, a new god, who was asserted to have brought them out of Egypt (.). Thus, God was denied, and so was Moses’ authority. Aaron is not reported to be the ringleader of the revolt, but only as much involved from the start. 69 For this view see, e.g., G. Henton Davies, Exodus (London 1967), pp. 167 ff. 70 Shir Ha-shirim Rabbah 4.5. See Ginsberg, Legends 4 (1925), p. 424 n. 152. VII
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