The difficult struggle against Pharaoh is over. The Israelites get to see their slavers lying dead on the beach, thus uprooting the last signs of slavery from their hearts. After the splitting of the Red Sea, the stage of bondage ended, and from now on the Israelites can begin to prepare for the next stage – receiving the Torah.
The leader leading the Israelites at this wonderful moment is Moses, and no complaint was heard from Aaron that he was allegedly absent from his place during the song of the sea. For the sixty years, from the time Moses fled Egypt until his return to Pharaoh's palace, the one who bore the burden of leadership and led the Israelites through the most difficult times of enslavement was Aaron Hacohen. After such devotion, it is hard to think of a person more worthy than him to lead the Israelites as they emerged from slavery to freedom. Whoever was with them in my time The darkness must be practiced in the times of light. Therefore, Moshe hesitated on his return to Egypt lest his mission harm his brother's status. But the Almighty reassures and promises, "Behold, too, He went forth toward you, and was tender and rejoicing in His Heart." It is not enough for Aaron to come out to greet you, but also in the chambers of the heart that are visible only to those who sit on high, where Aaron also feels joy and joy at your coming.
Such generosity is not something to be taken for granted. It is natural for a person to feel that after a long period of leadership he deserves to receive as a reward the continuation of leadership. Moreover, the long experience and familiarity with the public should give it an advantage over any other potential leader. However, it is not enough that Aharon's heart is not overcome by the loss of his supposed status, but he passes the leadership to his brothers out of joy. Therefore our Sages said," Rabbi Shimon bar Rabbi Yossi: The heart that rejoices in the greatness of his brothers shall wear Urim and Thummim, which is said (Exodus 28:30), "And they were on the heart of Aaron."
How does this reward relate to the good deed he has done?
A fine interpretation of this was given by Rabbi Yedayah ben Abraham the Pnini HaBadrashi, one of the sages of France in the early period. Carrying the breastplate of judgment requires a certain degree of prophecy, since the breastplate contained within it the Urim and Thummim through which the High Priest would answer questions. In the words of Maimonides, "How do you ask? The priest stands with his face in front of the Tabernacle, and the questioner is behind him... He does not ask aloud, nor meditates in his heart, but in a low voice, as if praying among himself. And immediately the Holy Spirit puts on the priest, and looks at the breastplate, and sees him in the mirror of prophecy: Rise or not rise in letters protruding from the breastplate against his face [Mishneh Torah, laws of the vessels of the Temple;a.]
However, in order for the Prophet to bestow his blessing on the questioner and direct his answer properly, there must be a mental connection of love between them, an inner connection of caring. This is similar to what we find in Isaac who, before the blessings were given, sought to feel the blessed person, as did Jacob who asked to place his hands on the head of Ephraim and Manasseh during their blessing.
In both of these cases, the emotional connection is understandable, since it is the father's love for those who came from his loins, but when it comes to a person who is supposed to give his blessing and advice to each one of Israel, how is it possible for him to feel the emotional connection to all those who ask him? Who is it that is worthy and able to meet such a high demand?
Only a man who has proven by his actions that he does not care about himself at all and only wants to benefit the public. All those years that Aharon led Israel in the darkness of bondage, not for his own pleasure, he did so but because he realized that he was best suited for the job. As soon as he is informed that at this stage of the redemption of Egypt, Moses is better suited for the job, then without any hesitation he hands over the leadership to Moses out of joy. The whole power of this leadership is intended only to serve all, And if it's better to have a different leader, why should Aaron leave the job to himself, even one more moment?
Aharon's relinquishment of leadership proves that he is the right man to bear the breastplate of testimony – not as a reward alone, but as meeting the threshold requirements.
It is possible that Moshe Rabbeinu's response to Aharon's generosity is in Parashat Titzvah. As is well known, this portion is unique in that Moshe's name is not mentioned at all and various explanations have been given. It is possible that just as Aaron withdrew from the exclusive leadership of the Israelites upon Moses' return at the end of Exodus, so Moses retires from the Torah portion and does not mention it when Aaron begins his holy work as high priest.
The virtue of true leaders of Klal Yisrael is tested by the extent to which they dedicate themselves to the whole. They do not take a favor for themselves and do not see power as a means of garnering respect. Their whole business is only for the good of the people. They see in power a burden and not a status, and at the first opportunity when someone who is suitable for the job appears, they will gladly hand him over. Therefore, we can rely on their judgment and the purity of their motives, all of whose actions are for God's sake, and they merit the help of God in providing the right response.
