We now have cause to rejoice. We can now begin to comprehend why HKB”H specifically chose Moshe and Aharon to expedite the exodus from Mitzrayim. As explained, galus Mitzrayim was aimed at rectifying the “cheit Eitz HaDa’as”—a sin “bein adam laMakom”—and the sin of “mechiras Yosef”—a sin “bein adam l’chaveiro.” Therefore, HKB”H sent these two remarkable, holy brothers to accomplish this feat. Moshe Rabeinu was assigned to mend the relationship between Yisrael and their Father in Heaven, in keeping with his pronouncement: "אנכי עומד בין ה' וביניכם". While Aharon HaKohen was assigned to reestablish and mend the shalom between man and his fellow man, in keeping with his depiction as: "אוהב שלום ורודף שלום".
This also explains magnificently why HKB”H chose Moshe and Aharon as his agents to release Yisrael from Mitzrayim and prepare them to receive the Torah. Let us refer to the commentary of the Ramban (Shemos 20, 13): "והנה עשרת הדברות, חמשה בכבוד הבורא וחמשה לטובת האדם, כי כבד את אביך כבוד האל, כי לכבוד הבורא צוה לכבד האב המשתתף ביצירה". Thus, of the Aseres HaDibros, there are five that relate to the glory of the Creator and five that relate to the welfare of man. For, (the fifth commandment) “Honor your father” refers to the honor of G-d, since it is for the honor of the Creator that He commanded that one honor one’s father, who participates in the formation of the child.
Let us explain. The five “dibrot” etched on the right tablet all relate to mitzvos between man and G-d: "אנכי ה' אלקיך... לא יהיה לך אלהים אחרים... לא תשא את שם ה' אלקיך לשוא... זכור את יום השבת לקדשו... כבד את אביך ואת אמך". For, as the Ramban explains, even the commandment to honor one’s parents is included in the mitzvos “bein adam laMakom.” In the words of the Gemara (Kiddushin 30b): "השוה הכתוב כיבוד אב ואם לכבוד המקום"—the Torah equated honoring one’s parents with honoring the Omnipresent. The “dibrot” etched on the left tablet, on the other hand, relate exclusively to mitzvos that deal with interactions between man and his fellow man: "לא תרצח, לא תנאף, לא תגנוב, לא תענה ברעך עד שקר, לא תחמוד בית רעך"—do not murder, do not commit adultery, do not steal, and so on.
The great, holy author of the Chafetz Chaim, ztz”l, in Shemiras HaLashon (Part II, Chapter 27), applies this concept to interpret the passuk in parshas Ki Sisa (Shemos 31, 18): "ויתן אל משה ככלותו לדבר אתו בהר סיני שני לחת העדות לחת אבן כתובים באצבע אלקים"—He gave to Moshe, when He finished speaking with him on Har Sinai, the two luchos of the Testimony, luchos of stone, inscribed by the finger of G-d. Rashi notes that the word "לחת" is written without a “vav” (Translator’s note: Thus, instead of meaning “the tablets of,” it can mean “the tablet of,” in the singular) to teach us that the two luchos were equally important. His source is the Midrash (S.R. 41, 6). We find a similar teaching in the Zohar hakadosh (Yisro 84a): Rav Yehudah says that the word "לחת" (spelled without a “vav”) implies that the two tablets appeared as one. In other words, it comes to teach us that it is imperative to observe both mitzvos “bein adam laMakom” and mitzvos “bein adam l’chaveiro” equally; there is no difference between them; they are both equally important.
Let us elaborate. There are people who are more scrupulous in their observance of mitzvos “bein adam laMakom.” On the other hand, they are lax with regards to mitzvos “bein adam l’chaveiro”—such as lashon hara and
