We can connect all this with a Maamor (which has recently come [to light] out of exile into redemption) with the opening words ‘הוּא משֶׁה וְאַּהֲרֹן’ in which it explains the words of the Possuk: הוּא אַּהֲרֹן הוֹצִיאוּ אֶת־בְנֵּי יִשְרָאֵּל מֵּאֶרֶץ מִצְרַּיִם גוֹ׳ וּמשֶׁה אֲשֶׁר אָמַּר ה׳ לָהֶם הֵּם הַּמְדַּבְרִים אֶל־פַּרְעֹה מֶלֶךְ־מִצְרַּיִם לְהוֹצִיא אֶת־בְנֵּי־יִשְרָאֵּל מִמִצְרָיִם הוּא משֶׁה וְאַּהֲרֹן “That is Aharon and Moshe”, to whom Hashem said, "Take the B’nei Yisroel out of the Mitzrayim etc. They are the ones who spoke to Pharoh, the King of Mitzrayim, to let the B’nei Yisroel out of the Mitzrayim; they are Moshe and Aharon”.
We need to explain the change of wording. Regarding taking the B’nei Yisroel out of Mitzrayim, the Possuk states: הוּא אַּהֲרֹן וּמשֶׁה Aharon before Moshe. However, regarding their dialogue with Pharoh, the Possuk states: הוּא משֶׁה וְאַּהֲרֹן Moshe before Aharon. Why is this so?
The Spiritual Order of Redemption
As a summary to his elucidation, this is in order to take out the B’nei Yisroel from Mitzrayim, which also is [equivalent to] the extraction of the Divine soul, from a state of limitation and boundaries. [As mentioned earlier that at Yetzias Mitzrayim the Possuk says: כִי בָרַּח הָעָם “That the people had fled.” [Urgent] escape was necessary because the evil which was in the souls of the B’nei Yisroel was still in full force etc. Yet their aim and desire was that their Divine soul leave the exile of the Sitra Achra etc.]
For this extraction the empowerment from Aharon in elevating would suffice. [As is known; Aharon’s ethos was to cause that G-dliness should be openly revealed and be seen. It is also why the letters of Aharon’s name אהרנ are the same letters as the word נראה which means visibility. This is the empowerment for the B’nei Yisroel that they should have the potential of elevation.]
Thereafter, can there be a Hamshocho through Moshe. This explains why the Possuk says: הוּא אַּהֲרֹן וּמשֶׁה אֲשֶׁר אָמַּר ה׳ לָהֶם הוֹצִיאוּ אֶת־בְנֵּי יִשְרָאֵּל מֵּאֶרֶץ מִצְרַּיִם “That is Aharon and Moshe, to whom Hashem said, "Take the B’nei Yisroel out of the Mitzrayim”. First Aharon and then Moshe.
Transforming the Animal Soul: Moshe’s Role
However, [by contrast,] in order to elevate the animal soul as well, for that a higher starting level is needed. That level can only be achieved through Moshe. This is why the Possuk continues by stating: הֵּם הַּמְדַּבְרִים אֶל־פַּרְעֹה מֶלֶךְ־מִצְרַּיִם מִמִצְרָיִם גוֹ׳ הוּא משֶׁה וְאַּהֲרֹן “They are the ones who spoke to Pharoh, the King of Mitzrayim etc. they are Moshe and Aharon”.
All of this is because when it concerns the dialogue with Pharoh, which represents breaking down the coarseness and vulgarity, then it is specifically Moshe who must be primary and only thereafter is it the job of Aharon.
This analysis matches the above explained analysis regarding the Choshen and the Eiphod which represents the refinement of the animal soul.
In order to [perform an Avodah of] ‘Iss-kafya’ (which is represented by the Eiphod) one needs the unique impetus and empowerment from Moshe Rabeinu, (using the Shoham stone whose component letters also form the name Moshe).
