As You Anointed Their Father

וּמָשַׁחְתָּ אֹתָם כַּאֲשֶׁר מָשַׁחְתָּ אֶת אֲבִיהֶם וְכִהֲנוּ לִי

And you shall anoint them [Aharon’s sons] as you anointed their father (40:15).

What are the words “as you anointed their father” adding? Is it not obvious that this is what Moshe is doing? Would he perhaps have thought of anointing them differently to their father, and if so, why?

The Meshech Chochmah explains that these words refer not to the procedure with which Moshe was to anoint Aharon’s sons, but to his feelings and frame of mind when doing so. It is easy to see how Moshe anointed Aharon for the position of Kohen Gadol with a full heart, without in any way begrudging him that position; for Moshe himself enjoyed the highest level of prophecy as well as the status of king.[1] With regards to Aharon’s sons, however, the matter might be different, for while they would be succeeding their father as kohanim, Moshe already knew that his own sons would not be inheriting his greatness.[2] As such, it was conceivable that his joy upon anointing them for their position might be somewhat diminished. Therefore, Hashem commanded him to anoint them “as you anointed their father”, i.e. with a full heart, and with joy over their attainments.

A Gesture Returned

In this regard, we may say that Moshe’s gesture on this occasion was returning an earlier gesture on the part of Aharon himself. When Moshe was originally charged by Hashem with the mission of taking the Jewish people out of Egypt, he requested that Hashem send Aharon instead.[3] The background to this request is the fact that Aharon had been the leader of the people in Egypt up until this point. Moshe was concerned that Aharon may feel slighted by being replaced by him in this final stage of taking them out of slavery. To this, Hashem responded that not only would Aharon accept this change gracefully, he would do so with joy, “he will see you and will be glad in his heart.”[4] With these words, Hashem Himself was testifying that Aharon would be happy for Moshe to assume the position of leadership that he had held for decades prior to this point.

It is easy to read this verse as simply a nice detail in the Torah’s account of the Exodus from Egypt, without stopping to ponder and reflect on the greatness of this gesture. It would be only natural for Aharon, having been with the people thus far, to want to finish the job and lead them out of Egypt toward the Promised Land, not to mention the transmitting of the Torah to them for all time. All these are now indelibly associated with Moshe – and Aharon was happy for him. Here we see true humility, grace and dedication to purpose overriding any personal considerations of honor or prestige. Indeed, it may be said that from a standpoint of moral purity of conduct, this verse expresses one of the most beautiful moments in our formative history; and it was this pure joy that Moshe now returned when anointing Aharon’s sons.

Chumash Shemos is the Book of Redemption, from personal shackles and constraints no less than national ones. How fitting for this Chumash to end with a depiction of two of our great leaders freeing themselves from concerns of honor, not only as something to behold, but also towards which to aspire.

חזק חזק ונתחזק

[1] See Zevachim 102a.

[2] See Shemos Rabbah 2:6.

[3] See Shemos 4:13.

[4] Ibid. verse 14.