They ask some fascinating questions about the roles of Moses and Aaron, especially during those pivotal moments of transition.

Think about it: we know Aaron becomes the High Priest. But what about Moses? He's Moshe Rabbenu, "Moses our Teacher," the lawgiver, the leader. But was he ever a priest?

Rabbi Yudan, quoting Rabbi Yosei bar Yehuda, and Rabbi Berekhya, quoting Rabbi Yehoshua ben Korḥa, offer a surprising answer: for all forty years that the Israelites wandered in the desert, Moses never stopped serving as High Priest! They find support for this idea in Psalms 99:6: “Moses and Aaron among His priests.” This isn't just a random thought; it challenges our understanding of Moses’s role.

Rabbi Berekhya, this time quoting Rabbi Simon, even finds support in I Chronicles 23:13-14. This passage distinguishes between Aaron's descendants, who are designated as priests "forever," and Moses' descendants, who are counted among the Levites. The implication? Moses himself was a priest, even if his sons weren't.

To add another layer, Rabbi Elazar bar Yosei states plainly that Moses served in the High Priesthood during all seven days of investiture – the week-long inauguration of the Mishkan, the Tabernacle. He even wore the white priestly garments!

But here’s the twist. Rabbi Tanḥum, citing Rabbi Yudan, adds that even though Moses served as High Priest for those seven days, the Shechinah – the Divine Presence – didn’t fully rest through him. It wasn't until the eighth day, when Aaron performed the sacrifices, that “all the people saw it and they sang out in praise and fell on their faces" (Leviticus 9:24). This verse, coming after Aaron's service, emphasizes that Aaron was the one who truly brought the Divine Presence down. Why? What was different about the eighth day?

The Midrash doesn't shy away from tough questions. It even delves into Moses' initial reluctance to lead the Israelites out of Egypt. Rav Shmuel bar Naḥman points out that for seven days at the burning bush, God was practically begging Moses to take on the mission. Remember that scene? Moses keeps making excuses. "Who am I?" "They won't believe me!" "I'm not a good speaker!"

The Midrash calculates these days based on Exodus 4:10 – “Neither yesterday, nor the day before, nor since You have spoken to Your servant” – plus the repeated word gam ("also") which they interpret as adding three more days. On the seventh day, Moses finally cries out, “Please…send by means of whom You will send” (Exodus 4:13). In other words, "Please, God, send someone else!"

And God's response? According to the Midrash, God tells Moses, in essence, "Because you said that, I will tie this to your hems." What does that mean? Rabbi Berekhya, quoting Rabbi Levi and Rabbi Ḥelbo, offer two explanations.

Rabbi Levi says it refers to the last seven days of Moses' life, the first seven days of the month of Adar, when Moses pleaded to enter the Land of Israel, but was denied. On the seventh day, God tells him, “As you will not cross this Jordan” (Deuteronomy 3:27).

Rabbi Ḥelbo offers a different interpretation: it refers back to those seven days of investiture. Moses served as High Priest, thinking the role was his. But on the eighth day, God showed him, "It is not yours, but rather, it is your brother Aaron’s."

So, what's the takeaway? The Midrash isn't just telling us a historical anecdote. It's exploring the complexities of leadership, destiny, and the sometimes-painful process of letting go. Moses, the greatest prophet, still had to grapple with his own desires and limitations. Even he had to learn that sometimes, the role we envision for ourselves isn't the role we're ultimately meant to play. And perhaps, that is where true holiness lies: in accepting God's plan, even when it differs from our own.