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Aaron Wept When He Finally Saw Moses Face Again

Aaron and Moses had not seen each other for decades. When they met in the wilderness, Aaron's joy was too large to speak.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Reunion in the Wilderness
  2. What Aaron Could Not Speak
  3. The Arrival Before Pharaoh
  4. What Moses Had Said in the Wilderness
  5. The Weight They Carried Together

The Reunion in the Wilderness

Aaron had not seen his brother in decades. Moses had fled Egypt as a young man after striking the overseer and buried himself in Midian, married there, worked as a shepherd for forty years. Meanwhile Aaron had stayed. He had lived under Pharaoh's shadow, had watched his people's bondage tighten year by year, had survived while Moses was absent.

When God told Moses to go back, He also told Aaron to walk into the wilderness toward his brother. The two men met on the mountain of God, and when Aaron saw Moses's face, he wept.

The tradition is specific about the quality of Aaron's response. He showed his joy freely, openly, without reserve. He kissed Moses. He was not embarrassed by the display of it. The joy was real and unmixed: his brother was alive, was standing in front of him, had been sent back.

What Aaron Could Not Speak

The joy in Aaron's reunion with Moses was not all of what he felt. The tradition separates the joy at seeing Moses from a second, larger joy that Aaron felt about Moses's calling, about the distinction accorded to his younger brother, about the fact that God had chosen Moses to lead the Exodus while Aaron was to serve as his voice.

This second joy was too great, the text says, to be expressed. Aaron found no words for it. He could weep at his brother's face, could kiss him and say he was glad to see him alive. But the gratitude he felt that God had placed the burden of Israel's deliverance on Moses rather than on him, that gratitude exceeded Aaron's emotional vocabulary.

Some men would have resented it. The older brother, the one who had stayed, the one who had endured the years in Egypt, passed over in favor of the exile who had fled. Aaron was not that man. The tradition reads the depth of his unexpressible joy as evidence of his character: that he genuinely wanted the weight on someone else's shoulders because he understood the size of the task and what it would cost the person who carried it.

The Arrival Before Pharaoh

Their entrance into Pharaoh's court was not simple. The day they chose to appear was Pharaoh's birthday, when the palace was full of tributary kings from every corner of the empire come to pay their respects. Pharaoh sat surrounded by the visible evidence of his own power: gifts, crowns, prostrations, the ceremony of dominance that a birthday in that context required.

When Moses and Aaron were announced, Pharaoh noticed they carried nothing. No gifts. No tribute. He was not impressed. He made them wait until every crowned king before them had paid his respects. Let them stand in the receiving line behind the people who had come properly equipped.

When they finally reached him, they told him the God of Israel required a three-day journey into the wilderness for a festival. Pharaoh did not know the name they spoke. He sent scribes to search his records for Israel's god and found nothing. The text of his archives showed no tribute, no temple, no ambassador, no record of existence. He told them he saw no reason to obey a god he had never heard of.

What Moses Had Said in the Wilderness

Before any of this, before the reunion, Moses had stood at the burning bush and found objections to everything God was asking of him. He said: who am I to go to Pharaoh? He said: they will not believe me. He said: I am not a man of words. He said: send someone else.

When God insisted, Moses made a final argument that the tradition preserved because of its theological weight. He said, in effect: this is a two-person job. You are asking one man to rebuke the most powerful ruler on earth, to perform signs before him, and to lead two million slaves out of the country they are building. You need two people for this.

God gave him two people. He gave him Aaron, the brother who had stayed, the man whose joy at being the assistant rather than the leader was, according to the tradition, too deep for words.

The Weight They Carried Together

When Aaron had first heard that Moses was returning, the tradition records that he had warned his brother about what he would find. He had said, roughly: our people's anguish is already great enough, crushed under the burdens they have carried since the beginning of the slavery. Do not add to it. Do not make it worse by arriving without the ability to deliver them.

Moses heard this and made a difficult decision. He sent his wife Zipporah and his sons back to her father Jethro in Midian. He would not bring his family into Egypt to suffer while he negotiated with Pharaoh. His household would wait in safety while he and Aaron did what needed to be done.

Two brothers walked into Pharaoh's court. One carried the word. One carried the voice. Neither of them was sure how the story ended.


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The texts this telling draws on, in full. Open a card to read inline, or expand it for a wider, quieter read.

Legends of the Jews 4:230Legends of the Jews

Overwhelming. Now, How would you react?

That's the scene we find ourselves in as Aaron sees Moses again after decades apart. The text we are looking at comes from Ginzberg's Legends of the Jews, a treasure trove of stories expanding on the biblical narrative. This particular moment, charged with emotion, reveals so much about Aaron's character. It says: "Aaron showed his joy freely at seeing his brother once more... As for his joy in the distinction accorded to Moses, it was too great to be expressed in all its depth and extent." Not just relief and happiness at the reunion, but genuine, unreserved joy at Moses' elevation. No jealousy, no resentment, just pure, brotherly love and pride. In a world often driven by ego, Aaron's response is a radical act of humility and grace.

What does God think of this? "For his kind, generous spirit, he received a reward from God, in that he was permitted to bear the Urim and Thummim upon his heart, 'for,' God said, 'the heart that rejoiced at the exalting of a brother shall wear the Urim and Thummim.'"

The Urim and Thummim? These were sacred objects, often understood as a sort of oracle, carried within the breastplate of the High Priest, used to discern God's will. A huge honor! The text emphasizes the connection between Aaron’s joyful heart and his worthiness to carry such a powerful and holy object. What a beautiful reward for such selfless joy!

The story continues, "Aaron ran to meet his brother, and embraced him, and asked where he had spent all the years of their separation. When he was told in Midian, he continued to question him, saying, 'Who are these that are travelling with thee?'"

Simple questions, born out of genuine curiosity and concern. He wants to know about Moses' journey, about the people he’s with. He's engaging, interested, present.

Isn’t it interesting how this small moment, almost a footnote in the grand narrative of the Exodus, actually speaks volumes about the importance of character? About celebrating the success of others, about putting aside ego for the sake of love and connection?

Aaron's story reminds us that true greatness isn't just about individual achievement, but about how we uplift those around us. That the heart that rejoices in the success of another is a heart worthy of bearing the divine. What kind of heart do we have?

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Legends of the Jews 4:236Legends of the Jews

"What! Is our sorrow not great enough, burdened as we are by those who have suffered in Egypt from the very beginning? Must you add more to the land?"

Can you imagine Aaron saying this to Moses? It's a powerful moment, fraught with emotion, and it speaks volumes about the burdens they both carried.

Moses, ever the thoughtful leader, recognized the truth in Aaron's words. Ginzberg, in his Legends of the Jews, tells us that Moses then made a difficult decision. He sent his wife, Zipporah, and his sons back to his father-in-law, Jethro. He understood the weight of his mission and the sacrifices it demanded, not just of himself, but of his family.

The story doesn't end there.

What I find truly remarkable is the magnanimity displayed by both brothers. Aaron felt no envy toward Moses, despite the younger brother's elevated status and divine commission. And Moses, in turn, didn't hoard the sacred knowledge he had received.

Immediately after his meeting with Aaron, Moses shared everything that God had taught him. Even the most awe-inspiring secret of the Shem HaMeforash (שם המפורש), the Ineffable Name of God, which had been revealed to him on Mount Horeb, was shared with his brother. The very name of God, the key to unlocking unimaginable power and understanding, entrusted to another. It speaks volumes about the bond between these two men, their mutual respect, and their shared commitment to the monumental task that lay before them. It's a reminder that even amidst the grand sweep of biblical events, the most powerful stories often lie in the quiet moments of human connection and selfless sharing. What does it mean for us to share our own gifts, our own Shem HaMeforash, with those around us?

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Legends of the Jews, IV. Moses In Egypt, Moses And Aaron Before PharaohLegends of the Jews

The day Moses and Aaron made their grand entrance was actually Pharaoh's birthday. Can you imagine the pomp and circumstance? He was surrounded by kings from all corners of the earth, come to pay their respects. When Moses and Aaron were announced, Pharaoh, expecting lavish gifts, was less than impressed when he found they brought none. So, he initially refused to even see them until after all the other dignitaries had paid their respects.

Pharaoh's palace wasn't exactly a walk in the park. It was surrounded by a massive army. Moses and Aaron were understandably intimidated. But then, the angel Gabriel appears! He guides them into the palace, unseen by the guards. It's like something out of a movie. Pharaoh, furious at the lax security, punishes the guards, but the next day, the same thing happens. Moses and Aaron are inside again, the new guards clueless as to how they got there. The servants whisper, "They must be magicians!"

The security didn't stop at soldiers. Oh no. At each entrance, two lions stood guard, terrifying anyone who dared approach. According to the tale, you couldn’t even get near the doors until a lion tamer came and led the beasts away. Balaam, yes, that Balaam, and the other sacred scribes of Egypt advised Pharaoh to unleash the lions on Moses and Aaron. But it was all for naught. Moses simply raised his rod, and the lions, instead of attacking, bounded toward him, acting like playful puppies!

Inside the palace, Moses and Aaron found seventy secretaries, fluent in seventy languages, dealing with Pharaoh's vast correspondence. At the sight of them, the secretaries were awestruck. The story paints a vivid picture: Moses and Aaron were like angels, tall as cedars, their faces radiant, their eyes like morning stars, their beards like palm branches, their voices like flames. Understandably, the secretaries dropped their pens and prostrated themselves before them.

Then, Moses and Aaron delivered their message: "The God of the Hebrews hath met with us; let us go, we pray thee, three days' journey into the wilderness, and sacrifice unto the Lord our God, lest He fall upon us with pestilence or with the sword." Pharaoh's response? He basically said, "Who's your God? What's He good for? How many wars has He won?"

Moses and Aaron replied, explaining that God's power fills the whole world. His voice shatters mountains, heaven is His throne, earth His footstool. As we find in Midrash Rabbah, His bow is fire, His arrows flames, and so on. He created everything, sustains everything, and controls life and death.

Pharaoh, unimpressed, boasted about the Nile, claiming it was superior. He then had his scribes search the chronicles of all the nations for the name of the God of the Hebrews. Finding nothing, he declared, "I do not find your God inscribed in the archives!" Moses and Aaron retorted, "You seek the Living in the graves of the dead! These are dumb idols, but our God is the God of life!"

When Pharaoh declared, "I know not the Lord," God Himself responded, promising to show Pharaoh His power so that His name would be declared throughout the earth. The stage was set for the plagues.

Even after Aaron turned his rod into a serpent, Pharaoh wasn't convinced. He summoned his magicians, including Balaam and his sons Jannes and Jambres. Pharaoh mocked Moses and Aaron, saying he was an expert in magic. He even had schoolchildren replicate the miracle.

To show that Aaron could do something the Egyptian magicians couldn't, God caused Aaron's serpent to swallow all the magicians' serpents. But Balaam and his crew dismissed it as natural. They challenged Moses to have his rod, as wood, swallow their rods of wood. Aaron did just that, and yet, Aaron's rod didn't increase in size. This made Pharaoh pause, wondering if this rod might swallow him and his throne!

Despite all this, Pharaoh remained stubborn, refusing to let the Israelites go. He even said that if he had Jacob himself, he would put him to work. To Moses and Aaron, he scoffed, "Because ye, like all the rest of the tribe of Levi, are not compelled to labor, therefore do ye speak, 'Let us go and sacrifice to the Lord.' If you had asked for a thousand people, or two thousand, I should have fulfilled your request, but never will I consent to let six hundred thousand men go away."

What strikes me most about this story is the sheer audacity of Pharaoh and the unwavering faith of Moses and Aaron. It's a reminder that even in the face of overwhelming power, standing up for what's right, for what God commands, is always the path to take. And sometimes, it takes a little divine intervention, maybe even an angel or two, to get you through the palace gates.

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Shemot Rabbah 5:10Shemot Rabbah

The ancient Jewish texts explore this very idea, and one particular passage in Shemot Rabbah, a collection of rabbinic interpretations on the Book of Exodus, offers a powerful insight into the meeting between Moses and Aaron.

The verse Now, The first reading, it's a simple reunion. But the Rabbis, in their wisdom, saw something much deeper. They connected this meeting to the verse in (Psalm 85:11): "Kindness and truth met, righteousness and peace kissed."

So, who are these figures of Kindness, Truth, Righteousness, and Peace? According to Shemot Rabbah, "Kindness (ḥesed)" is Aaron. The text references (Deuteronomy 33:8), "Of Levi he said: Your Tummim and your Urim for the man of your piety [ḥasidekha]." The Tummim and Urim were oracular devices used by the High Priest, and this verse associates Aaron, of the tribe of Levi, with piety and therefore kindness. "And truth" – well, that's Moses, as (Numbers 12:7) states, "My servant Moses is not so, [in all My house he is trusted]." His unwavering commitment to God makes him the embodiment of truth.

It doesn't stop there. "Righteousness," the Midrash (rabbinic interpretive commentary) tells us, is also Moses, citing (Deuteronomy 33:21): "He executed the righteousness of the Lord." And "peace" – that's Aaron again. (Malachi 2:6) says of him, "He walked with Me in peace and uprightness."

Now, about that kiss. The text acknowledges that not all kisses are created equal. Our Rabbis even say that, generally speaking, most kisses are indecent, with only three exceptions! So what made this kiss between Moses and Aaron so special? Shemot Rabbah offers a beautiful explanation: "This one was glad for the prominence of that one, and that one was glad for the prominence of this one." It was a mutual celebration of each other's strengths and roles.

Alternatively, the Midrash offers a different interpretation of "vayishak" (he kissed him), linking it to the Hebrew word meshek, meaning "transaction." They exchanged roles, each taking on aspects of the other’s responsibilities. Aaron took on some of Moses' leadership, and Moses recognized Aaron's priestly role.

Rabbi Shmuel bar Naḥman uses a compelling analogy. He compares the kiss between Moses and Aaron to solid gold, contrasting it with the deceptive kiss of Esau to Jacob, which he likens to "an earthen vessel plated with silver dross" (Proverbs 26:23). Esau's kiss was insincere, masking a wicked heart. But the kiss of Aaron and Moses? It was a "kiss of truth."

The text then presents a slight variation on these roles. Rabbi Yehuda ben Rabbi Simon says Aaron is kindness and Moses is truth, while Rabbi Azarya flips it, saying Moses is kindness (for his actions with Joseph) and Aaron is truth, as "The law of truth was in his mouth" (Malachi 2:6).

Finally, the Midrash poses a fascinating question: To whom did God show deference in this meeting? Was it to Aaron, who had been in Egypt, prophesying to the Israelites? Or was it to Moses, the one who would ultimately lead them to freedom? Some say it was to Aaron, so that when Moses arrived, the people would believe him, knowing Aaron's prophecies had come true. Others say it was to Moses, so that the people would trust his leadership.

What does all this tell us? Perhaps it's about the power of genuine connection, of recognizing and celebrating the strengths of others. Maybe it's about the importance of truth and kindness in leadership. Or perhaps it's simply a reminder that true relationships are built on mutual respect and admiration, like the golden kiss between Moses and Aaron. What do you think?

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Targum Pseudo-Jonathan on Exodus 4:27Targum Pseudo-Jonathan on Exodus

After the terror at the inn, the reunion at Sinai feels like exhale. Targum Pseudo-Jonathan preserves the geography with reverent precision: Aaron came and met him at the mountain where was revealed the glory of the Lord, and he embraced him.

Note where the Targum places the encounter. Not at the mountain of God in the plain Hebrew sense, but at the mountain where was revealed the glory of the Lord, the same Horeb where the burning bush spoke to Moses (Exodus 3:1-2). The Targum is making the reunion theologically freighted. The two brothers embrace on holy ground.

The Older Brother Walks Out to Meet the Younger

Remember how the Targum earlier described Aaron's heart: he cometh forth to meet thee, and will see thee and rejoice in his heart (Exodus 4:14). Now that forecast becomes action. Aaron, the elder brother who had endured Egyptian slavery for all forty of Moses' Midianite years, walks out into the wilderness to meet the younger sibling who returns with the commission.

The embrace is mutual. No jealousy, no recrimination, no accounting of who suffered more. The Targum pictures two grown men, one carrying the sapphire staff of the covenant, the other carrying the knowledge of the slaves' suffering, colliding in joy at the same mountain where God's glory had just been revealed.

The takeaway: every redemption needs a reunion. Before Moses and Aaron can confront Pharaoh, they must first confront each other and find no bitterness. The Jewish imagination insists that the Exodus begins with brotherly love restored on holy ground, because a nation cannot be liberated by men who have not yet made peace with their own families.

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Midrash Tanchuma, Shemot 28Midrash Tanchuma

Go into the wilderness to meet Moses (Exod. 4:27). Scripture states elsewhere in allusion to this verse: Mercy and truth are met together; righteousness and peace have kissed each other (Ps. 85:11). Mercy refers to Aaron, as it is said: And of Levi he said: Thy Thummin and Thy Urim be with thy Merciful One (Deut. 33:8). While truth alludes to Moses, as is said: He is trusted in all My house (Num. 12:7). Hence, Mercy and truth are met together; righteousness and peace have kissed each other. Righteousness refers to Moses, as it is said: He executed the righteousness of the Lord (Deut. 33:21), while peace applies to Aaron, as is said: He walked with me in peace and righteousness (Mal. 11:6).

Have kissed each other (Ps. 85:11) tells us that he kissed him. Our rabbis teach us that all but three kinds of kisses are frivolous. Those not frivolous are the kiss of parting, the kiss of homage, (and) the kiss of reunion. How do we know about the kiss of parting? From the fact that it is written: And Orpah kissed her mother-in-law Ruth (Ruth 1:14); the kiss of homage we know from what is written: Then Samuel took the vial of oil, poured it upon his head, and kissed him (I Sam. 10:1); we know about the kiss of reunion because it is written: And he went, and met him in the mountain of God and kissed him (Exod. 2:27).

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Midrash Shmuel 9:1Midrash Shmuel

"God thunders with His voice wondrously, doing great things that we cannot know" (Job 37:5). Rabbi Pinchas in the name of Rabbi Reuven: Have you ever seen in your days one man going out from the north, and another man going out from the south, and they meet one another? This could only be if they had made a signal between them. So too Moses in the wilderness and Aaron in Egypt, both going out at the same hour and meeting one another, this could only be because the Word designated them.

You find that at the moment the Holy One, blessed be He, said to Aaron, "Go to meet Moses, to the wilderness" (Exodus 4:27), He turned back and said to Moses, "And also, behold, he is coming out to meet you, [and when he sees you] he will rejoice in his heart" (ibid. 4:14). It is not so; rather, at the moment the Holy One, blessed be He, said to Aaron, "Go to meet Moses, to the wilderness," Moses heard through that same single utterance and went out. This is what is written, "God thunders with His voice wondrously", both of them went out through a single voice.

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