ספר שמות

Exodus 6,25. “the same Aaron and Moses ‎to whom G’d had said: ‘take out the Children of ‎Israel from Egypt.’” In verse 27 the Torah ‎repeats the same once more, listing Moses’ name ‎ahead of that of Aaron. Rashi, basing himself ‎on the Mechilta, comments that the Torah ‎makes a point of alternating the order in which it ‎refers to Moses and Aaron, in order to demonstrate ‎that in G’d’s eyes they were both of equal stature.‎Since G’d addresses Moses alone, as we know from ‎verse 29, ‎וידבר ה' אל משה לאמור‎, “Hashem ‎spoke to Moses, to say, etc;” we would have ‎deduced that Moses was of greater stature than his ‎older brother Aaron. In order for us not to arrive at the ‎conclusion that Moses was considered superior, the ‎Torah mentioned the name of Aaron first in verse 27. ‎In other words, the message of the Torah to us is this: ‎although G’d reserved His words for Moses’ ears alone, ‎this does not mean that in G’d’s eyes Moses was ‎superior to Aaron. ‎When we will be reading about the many audiences ‎Moses had with Pharaoh, we will note that invariably it ‎was Aaron who conveyed G’d’s words to Pharaoh. This ‎was because Moses had complained to G’d of his ‎speech defect that in his opinion rendered him unfit to ‎speak to Pharaoh in public. [In 7,15 when G’d ‎sends Moses to speak Pharaoh privately, warning him ‎of the plague of blood, it was not an insult for Pharaoh ‎to be addressed by a messenger who had a speech ‎defect. Ed.] In order to make the point clear ‎that Aaron was to be Moses’ mouthpiece, the Torah ‎writes in 4,16 that Aaron would be the person ‎delivering G’d’s messages to Pharaoh, but that he ‎would do so in his capacity as Moses’ “prophet.” Seeing ‎that the Torah used the expression ‎אהרן אחיך יהיה נביאך‎, ‎‎“your brother Aaron will serve as your prophet,” there ‎was still room for thinking that Aaron was superior to ‎Moses; in order to make quite clear that this was not‏ ‏the case, the Torah had to write ‎הם המדברים אל פרעה‎ “they ‎were the ones who spoke to Pharaoh, etc.” (verse 27)‎