mercredi 1 juillet 2020

Saint AARON, patriarche, prophète, grand prêtre, frère de Moïse


Jacques Bergé (1693-1756). Aaron, sculpture,  Royal Museum of Fine Arts Antwerp

Saint Aaron

Ancien Testament : Prophète, frère de Moïse (1471 av. J.-C.)

Il était le frère de Moïse et durant tout l'exode au désert, il le soutint, malgré une défaillance au jour du veau d'or dans le massif de l'Horeb quand Dieu donna la Loi à son Peuple. De la tribu de Lévi, il fut le Grand-Prêtre qui, peu à peu, donna à l'Ancienne Alliance ses rites. Il fut enseveli au sommet de la montagne de Hor, n'ayant pu entrer en Terre promise comme Moïse.


Commémoraison de saint Aaron, de la tribu de Lévi, que son frère Moïse consacra d'huile sainte comme prêtre de l'ancienne Alliance et qui fut mis au tombeau sur le mont Hor.
Martyrologe romain

SOURCE : https://nominis.cef.fr/contenus/saint/1416/Saint-Aaron.html




Aaron, frère de Moïse

Moïse aurait-il pu agir sans son frère Aaron ?
Moïse aurait-il été Moïse, s'il n'y avait pas eu Aaron ? Que la question puisse se poser en dit long sur le rôle de ce personnage resté dans l'ombre écrasante de son petit frère Moïse. Aaron, de la tribu de Lévi, petite main et bras armé de son prophète de frère, grand chef de la caste sacerdotale, père de tous les prêtres...
«Aide» de Moïse
Nous sommes en Égypte, au temps des pharaons. Les   Hébreux sont opprimés. Le cri de leur souffrance parvient   jusqu'à Dieu qui choisit Moïse pour libérer   « son peuple ». Mais Moïse hésite, demande de   l'aide : il n'est pas « doué pour la parole   ». Cette « aide », ce sera Aaron. Dieu rassure   Moïse : « Tu lui parleras et tu mettras les paroles dans sa   bouche » (Ex 4, 15). C'est dit. Moïse-Aaron,   Aaron-Moïse, même combat : celui de la libération du   peuple hébreu. « Un véritable duo pour lutter contre  Pharaon », insiste la bibliste Laurence Berlot.
 Libérer le peuple hébreu
 Inséparables, ils font face au roi d'Égypte. C'est Moïse qui détient le message de Dieu, et Aaron qui parle. Moïse connaît les consignes divines, Aaron déclenche les dix plaies (Ex 7 à 10). Le peuple hébreu quitte l'Égypte. L'heure est venue de l'Alliance. Dieu confie l'exercice de son sacerdoce à Aaron et à ses fils après lui. Frère fidèle et pourtant faillible, comme le suggère le récit du veau d'or : Aaron a-t-il cédé aux injonctions du peuple las de Moïse, ou a-t-il voulu gagner du temps en attendant le retour de son frère du Sinaï ?


Aaron reste un frère qui, jusqu'au bout, aime mais aussi jalouse l'élu de Dieu (Nb 12). La mort réunira la fratrie : après leur soeur Myriam, Aaron puis Moïse, pour avoir douté, mourront avant d'entrer en Terre promise.


Jacques Nieuviarts, aa, bibliste

SOURCE : https://croire.la-croix.com/Definitions/Bible/Ancien-Testament/Aaron-frere-de-Moise



Les personnages de l’Ancien Testament : Aaron, le premier des prêtres

Philippe-Emmanuel Krautter | 20 juillet 2018

Tout au long de l’été, (re)découvrez les personnages de la Bible avec Aleteia. Aujourd’hui, Aaron, le frère aîné de Moïse.

Frère aîné de Moïse, Aaron vécut à la fois dans l’ombre de son illustre frère tout en étant son porte-parole auprès des Hébreux et de Pharaon. Cité plus de trois cents fois par la Bible, ce personnage accompagne toute la vie de Moïse et symbolise la fonction sacerdotale en étant le premier grand prêtre des Hébreux.

Une parole partagée
Les relations entre frères avant Moïse et Aaron dans les récits bibliques n’avaient pas laissé de souvenir d’entente cordiale. Or, avec ces deux frères, c’est un tout autre lien qui s’établit. Si Moïse est prédestiné à recueillir la parole divine, il avoue humblement ne pas savoir la transmettre. Ce rôle incombera à son frère plus éloquent : « Aaron répéta toutes les paroles que Yahvé avait dite à Moïse ; il accomplit les signes aux yeux du peuple» (Ex 4, 30). Il s’adresse ainsi à Pharaon, lui intimant de libérer son peuple de l’esclavage selon la volonté révélée à Moïse. Face au refus du maître de l’Égypte, Aaron jette alors devant Pharaon un bâton qui se transforme en serpent afin de démontrer la grandeur de Yahvé. C’est ce même bâton qu’il brandira sur les flots pour les changer en sang et infliger par la suite de nombreuses autres plaies à l’Égypte, jusqu’à l’ultime, avec la mort des premiers nés égyptiens, dont le fils de Pharaon, et obtiendra la libération des Hébreux.

Aaron, l'intercesseur de Moïse
Aaron continue à jouer un rôle important dès la sortie d’Égypte avec l’Exode. Il recueille les doléances du peuple affamé dans le désert qui récrimine contre Moïse, regrettant la nourriture des Égyptiens. De là, découlera la fameuse manne, nourriture providentielle tombée du ciel. Aidé de Hur, il soutient les bras de son frère dans la grande bataille à Réphidim opposant les Hébreux aux Amalécites, chaque fois que Moïse avait les bras levés en prière, son peuple gagnait. C’est encore lui qui accompagnera Moïse au mont Sinaï pour rencontrer Yahvé.

L'erreur du Veau d'or
Alors irréprochable Aaron ? Oui, jusqu’à cette terrible méprise durant l’absence de Moïse, parti depuis quarante jours sur le Sinaï, pour recueillir les lois de l’Alliance. Le peuple s’impatiente et pense que son chef âgé de quatre-vingts ans est mort. Ils s’assemblent alors autour d’Aaron et lui demandent de leur faire des dieux qui pourront les conduire dans la traversée du désert. Aaron accepte, leur réclame tout leur or qu’il fait fondre et leur façonne alors le fameux veau d’or. Le polythéisme et l’idolâtrie sont revenus au galop moins de trois mois après leur condamnation et Yahvé vite oublié. Moïse lorsqu’il redescend de la montagne apostrophe son frère pour ce si grand péché. Dieu se met en colère et Moïse brise les tables de la Loi et le Veau d’or. Mais, Yahvé pardonne et aide Moïse à tailler les nouvelles et fragiles tables.
Le grand prêtre fondateur
Ce mémorable épisode n’empêche pas Aaron, pardonné par Dieu et dès lors par son frère, de devenir le prêtre du culte de Yahvé avec ses fils. Il reçoit l’onction d’huile sainte appelée à une longue tradition, il est le prêtre par excellence dont le Pentateuque détaillera chaque attribut et rituel avec précision. Premier pontife, sa lignée perpétuera cette tradition sacerdotale. Mais par ses fautes, pas plus que Moïse, il ne pourra entrer en Terre promise, et c’est juste avant d’y parvenir qu’il meurt comme son frère. L’inspiration de ce grand prêtre franchira les siècles et les religions ; la crosse de l’évêque, mémoire du bâton d’Aaron, en est une des résurgences.

SOURCE : https://fr.aleteia.org/2018/07/20/les-personnages-de-lancien-testament-aaron-le-premier-des-pretres/




Aaron interprète de Moïse


Exode 4, 10-17

Moïse dit au Seigneur : « Pardon, mon Seigneur, mais moi, je n’ai jamais été doué pour la parole, ni d’hier ni d’avant-hier, ni même depuis que tu parles à ton serviteur ; j’ai la bouche lourde et la langue pesante, moi ! »

Le Seigneur lui dit : « Qui donc a donné une bouche à l’homme ? Qui rend muet ou sourd, voyant ou aveugle ? N’est-ce pas moi, le Seigneur ? Et maintenant, va. Je suis avec ta bouche et je te ferai savoir ce que tu devras dire. »

Moïse répliqua : « Je t’en prie, mon Seigneur, envoie n’importe quel autre émissaire. »

Alors la colère du Seigneur s’enflamma contre Moïse, et il dit

« Et ton frère Aaron, le lévite ? Je sais qu’il a la parole facile, lui ! Le voici justement qui sort à ta rencontre, et quand il te verra, son cœur se réjouira.

Tu lui parleras et tu mettras mes paroles dans sa bouche. Et moi, je suis avec ta bouche et avec sa bouche, et je vous ferai savoir ce que vous aurez à faire.

C’est lui qui parlera pour toi au peuple ; il sera ta bouche et tu seras son dieu.

Quant à ce bâton, prends-le en main ! C’est par lui que tu accompliras les signes. »


Il m’a donné sa parole


Les peuples du monde ont en commun de célébrer leur histoire en faisant mémoire des événements guerriers et politiques glorieux de leur pays : victoires militaires décisives, indépendances, armistices, révolutions et restaurations. Les arcs de triomphe, les colonnes de victoire et les livres d’histoire sont ainsi de grandes fresques à la gloire des rois, des présidents et des généraux.

Dans ce concert de musiques militaires, le petit peuple insignifiant des Hébreux nous fait entendre une autre mélodie. L’Exode ne célèbre pas la libération d’Égypte par un roi ou par un général, par le pouvoir d’une dynastie ou par la force d’une armée, mais par un prophète : Moïse. Pour libérer les Hébreux, Moïse, qui est pourtant bègue, n’a que sa parole : la Parole du vrai Dieu, face à Pharaon, le faux Dieu.

« Aux uns, les chars ; aux autres, les chevaux ; à nous, le nom de notre Dieu : le Seigneur.

Eux, ils plient et s’effondrent ; nous, debout, nous résistons. »* Les Hébreux auront à apprendre à chaque âge de leur histoire cette vérité fondamentale : le salut ne vient ni des rois ni des armées, mais de la Parole de Dieu, de la puissance de Dieu.

L’histoire des Hébreux est prophétique et non militaire et royale. C’est l’histoire de notre Dieu qui est aujourd’hui avec notre bouche, car il nous a donné pour toujours sa Parole. « Quand vous avez reçu la Parole de Dieu que nous vous faisions entendre, vous l’avez accueillie pour ce qu’elle est réellement, non pas une parole d’hommes, mais la Parole de Dieu qui est à l’œuvre en vous, les croyants. »**

* Psaume 19,8-9

** 1 Th 2,13

Méditation enregistrée dans les studios de Radio RCF Tours S. Martin

frère Nicolas Burle, Couvent de Tours

SOURCE : https://marche.retraitedanslaville.org/aaron-interpregravete-de-moiumlse



Aaron tenant un encensoir, Église paroissiale Saint-Pelagius de Weitnau



Le sacrement de l’Ordre dans l’économie du salut


1539 Le peuple élu fut constitué par Dieu comme " un royaume de prêtres et une nation consacrée " (Ex 19, 6 ; cf. Is 61, 6). Mais au-dedans du peuple d’Israël, Dieu choisit l’une des douze tribus, celle de Lévi, mise à part pour le service liturgique (cf. Nb 1, 48-53) ; Dieu lui-même est sa part d’héritage (cf. Jos 13, 33). Un rite propre a consacré les origines du sacerdoce de l’Ancienne Alliance (cf. Ex 29, 1-30 ; Lv 8). Les prêtres y sont " établis pour intervenir en faveur des hommes dans leur relations avec Dieu, afin d’offrir dons et sacrifices pour les péchés " (cf. He 5, 1)

1540 Institué pour annoncer la parole de Dieu (cf. Ml 2, 7-9) et pour rétablir la communion avec Dieu par les sacrifices et la prière, ce sacerdoce reste pourtant impuissant à opérer le salut, ayant besoin de répéter sans cesse les sacrifices, et ne pouvant aboutir à une sanctification définitive (cf. He 5, 3 ; 7, 27 ; 10, 1-4), que seul devait opérer le sacrifice du Christ.

1541 La liturgie de l’Église voit cependant dans le sacerdoce d’Aaron et le service des lévites, tout comme dans l’institution des soixante-dix " Anciens " (cf. Nb 11, 24-25), des préfigurations du ministère ordonné de la Nouvelle Alliance. Ainsi, dans le rite latin, l’Église prie dans la préface consécratoire de l’ordination des évêques :

Dieu et Père de Jésus Christ notre Seigneur, (...) tout au long de l’ancienne Alliance tu commençais à donner forme à ton Église ; dès l’origine, tu as destiné le peuple issu d’Abraham à devenir un peuple saint ; tu as institué des chefs et des prêtres et toujours pourvu au service de ton sanctuaire ... (Pontificale Romanum. De Ordinatione Episcopi, presbyterorum et diaconorum 47 ; ed. typica altera, Polyglotte Vaticane 1990 p. 24)

1542 Lors de l’ordination des prêtres, l’Église prie :

" Seigneur, Père très saint, ... déjà dans l’Ancienne Alliance, et comme pour annoncer les sacrements à venir, tu avais mis à la tête du peuple des grands prêtres chargés de le conduire, mais tu as aussi choisi d’autres hommes que tu as associés à leur service et qui les ont secondés dans leur tâche. C’est ainsi que tu as communiqué à soixante-dix hommes, pleins de sagesse, l’esprit que tu avais donné à Moïse, et tu as fait participer les fils d’Aaron à la consécration que leur père avait reçue " (ibid n. 159 p. 91-92).

1543 Et dans la prière consécratoire pour l’ordination des diacres, l’Église confesse :

" Père très saint ... , pour l’édification de ce temple nouveau (l’Église), tu as établi des ministres des trois ordres différents, les évêques, les prêtres et les diacres, chargés, les uns et les autres, de te servir, comme autrefois, dans l’Ancienne Alliance, pour le service de ta demeure, tu avais mis à part les fils de la tribu de Lévi et tu étais leur héritage " (ibid n. 207).


1544 Toutes les préfigurations du sacerdoce de l’Ancienne Alliance trouvent leur accomplissement dans le Christ Jésus " unique médiateur entre Dieu et les hommes " (1 Tm 2, 5). Melchisédech, " prêtre du Dieu Très Haut " (Gn 14, 18), est considéré par la Tradition chrétienne comme une préfiguration du sacerdoce du Christ, unique " Grand prêtre selon l’ordre de Melchisédech " (He 5, 10 ; 6, 20), " saint, innocent, immaculé " (He 7, 26), qui, " par une oblation unique a rendu parfaits pour toujours ceux qu’il sanctifie " (He 10, 14), c’est-à-dire par l’unique sacrifice de sa Croix.

1545 Le sacrifice rédempteur du Christ est unique, accompli une fois pour toutes. Et pourtant, il est rendu présent dans le sacrifice eucharistique de l’Église. Il en est de même de l’unique sacerdoce du Christ : il est rendu présent par le sacerdoce ministériel sans que soit diminuée l’unicité du sacerdoce du Christ : " Aussi le Christ est-Il le seul vrai prêtre, les autres n’étant que ses ministres " (S. Thomas d’A., Hebr. 7, 4).

Deux participations à l’unique sacerdoce du Christ

1546 Le Christ, grand prêtre et unique médiateur, a fait de l’Église " un Royaume de prêtres pour son Dieu et Père " (Ap 1, 6 ; cf. Ap 5, 9-10 ; 1 P 2, 5. 9). Toute la communauté des croyants est, comme telle, sacerdotale. Les fidèles exercent leur sacerdoce baptismal à travers leur participation, chacun selon sa vocation propre, à la mission du Christ, Prêtre, Prophète et Roi. C’est par les sacrements du Baptême et de la Confirmation que les fidèles sont " consacrés pour être ... un sacerdoce saint " (LG 10).

1547 Le sacerdoce ministériel ou hiérarchique des évêques et des prêtres, et le sacerdoce commun de tous les fidèles, bien que " l’un et l’autre, chacun selon son mode propre, participent de l’unique sacerdoce du Christ " (LG 10), diffèrent cependant essentiellement, tout en étant " ordonnés l’un à l’autre " (LG 10). En quel sens ? Alors que le sacerdoce commun des fidèles se réalise dans le déploiement de la grâce baptismale, vie de foi, d’espérance et de charité, vie selon l’Esprit, le sacerdoce ministériel est au service du sacerdoce commun, il est relatif au déploiement de la grâce baptismale de tous les chrétiens. Il est un des moyens par lesquels le Christ ne cesse de construire et de conduire son Église. C’est pour cela qu’il est transmis par un sacrement propre, le sacrement de l’Ordre.


1548 Dans le service ecclésial du ministre ordonné, c’est le Christ lui-même qui est présent à son Église en tant que Tête de son corps, Pasteur de son troupeau, grand prêtre du sacrifice rédempteur, Maître de la Vérité. C’est ce que l’Église exprime en disant que le prêtre, en vertu du sacrement de l’Ordre, agit in persona Christi Capitis (cf. LG 10 ; 28 ; SC 33 ; CD 11 ; PO 2 ; 6) :

C’est le même Prêtre, le Christ Jésus, dont en vérité le ministre tient le rôle. Si, en vérité, celui-ci est assimilé au Souverain Prêtre, à cause de la consécration sacerdotale qu’il a reçue, il jouit du pouvoir d’agir par la puissance du Christ lui-même qu’il représente (virtute ac persona ipsius Christi) (Pie XII, enc. " Mediator Dei ").

Le Christ est la source de tout le sacerdoce : car le prêtre de l’ancienne loi était figure du Christ et le prêtre de la nouvelle agit en la personne du Christ (S. Thomas d’A., s. th. 3, 22 , 4).

1549 Par le ministère ordonné, spécialement des évêques et des prêtres, la présence du Christ comme chef de l’Église, est rendue visible au milieu de la communauté des croyants (cf. LG 21). Selon la belle expression de S. Ignace d’Antioche, l’évêque est typos tou Patros, il est comme l’image vivante de Dieu le Père (Trall. 3, 1 ; cf. Magn. 6, 1).

1550 Cette présence du Christ dans le ministre ne doit pas être comprise comme si celui-ci était prémuni contre toutes les faiblesses humaines, l’esprit de domination, les erreurs, voire le péché. La force de l’Esprit Saint ne garantit pas de la même manière tous les actes des ministres. Tandis que dans les sacrements cette garantie est donnée, de sorte que même le péché du ministre ne peut empêcher le fruit de grâce, il existe beaucoup d’autres actes où l’empreinte humaine du ministre laisse des traces qui ne sont pas toujours le signe de la fidélité à l’Evangile, et qui peuvent nuire par conséquent à la fécondité apostolique de l’Église.

1551 Ce sacerdoce est ministériel. " Cette charge, confiée par le Seigneur aux pasteurs de son peuple, est un véritable service " (LG 24). Il est entièrement référé au Christ et aux hommes. Il dépend entièrement du Christ et de son sacerdoce unique, et il a été institué en faveur des hommes et de la communauté de l’Église. Le sacrement de l’Ordre communique " un pouvoir sacré ", qui n’est autre que celui du Christ. L’exercice de cette autorité doit donc se mesurer d’après le modèle du Christ qui par amour s’est fait le dernier et le serviteur de tous (cf. Mc 10, 43-45 ; 1 P 5, 3). " Le Seigneur a dit clairement que le soin apporté à son troupeau était une preuve d’amour pour Lui " (S. Jean Chrysostome, sac. 2, 4 : PG 48, 635 D ; cf. Jn 21, 15-17).

" Au nom de toute l’Église "

1552 Le sacerdoce ministériel n’a pas seulement pour tâche de représenter le Christ – Tête de l’Église – face à l’assemblée des fidèles, il agit aussi au nom de toute l’Église lorsqu’il présente à Dieu la prière de l’Église (cf. SC 33) et surtout lorsqu’il offre le sacrifice eucharistique (cf. LG 10).

1553 " Au nom de toute l’Église ", cela ne veut pas dire que les prêtres soient les délégués de la communauté. La prière et l’offrande de l’Église sont inséparables de la prière et de l’offrande du Christ, son Chef. C’est toujours le culte du Christ dans et par son Église. C’est toute l’Église, corps du Christ, qui prie et qui s’offre, " per ipsum et cum ipso et in ipso ", dans l’unité du Saint-Esprit, à Dieu le Père. Tout le corps, " caput et membra ", prie et s’offre, et c’est pourquoi ceux qui, dans le corps, en sont spécialement les ministres, sont appelés ministres non seulement du Christ, mais aussi de l’Église. C’est parce que le sacerdoce ministériel représente le Christ qu’il peut représenter l’Église.

Catéchisme de l’Église Catholique.

Copyright © Libreria Editrice Vaticana

SOURCE : http://www.vatican.va/archive/FRA0013/_P4N.HTM


Baie 24 de la cathédrale Saint-Corentin à Quimper dans le Finistère. 1ère lancette. 

Aaron. Virga Aaron protulit fructum sine plantatione (Le rameau d'Aaron a produit du fruit sans avoir été planté).


Aaron

On ne sait guère d'où vient le nom d'Aaron, peut-être d'Égypte comme celui de Moïse, dont, selon la Bible, Aaron aurait été le frère. Les traditions le concernant doivent être soumises à la critique et bien discernées l'une par rapport à l'autre. La figure postexilique d'Aaron est plus complexe et plus élaborée que celle d'avant l'Exil. Dans les divers récits du Pentateuque, le nom d'Aaron est souvent joint à celui de Moïse. On sait comment, en l'absence trop prolongée de ce dernier, il fabriqua un Veau d'or et un autel à la demande du peuple (Ex., XXXII). Et il partagea l'incrédulité de Moïse auprès des eaux de Mériba, ce qui lui valut, à lui aussi, de ne pas entrer dans la Terre promise. L'Haggadah juive tardive s'efforça de blanchir la mémoire d'Aaron en réinterprétant, en des récits populaires et légendaires que l'on repère chez Flavius Josèphe et dans les midrashim, les faits malheureux que certaines pages bibliques lui imputent.


Dans la tradition postérieure et théologiquement élaborée de la Bible, Aaron apparaît comme l'éponyme de l'important groupe sacerdotal, « les fils d'Aaron » (Ex., XXVIII) et comme le premier grand prêtre d'Israël (Ex., XXXIX). Dans les psaumes CXV et CXVIII, l'ensemble des prêtres est appelé « la maison d'Aaron ». Ce caractère de fondateur sacerdotal du personnage d'Aaron, au demeurant mystérieux historiquement, trouva un double écho marquant quelques siècles plus tard : d'une part, dans le messianisme des qumrānites (et ensuite des karaïtes), qui attendaient à la fois un Messie sacerdotal (« d'Aaron ») et un Messie royal (« d'Israël ») ; d'autre part, chez les chrétiens, qui firent d'Aaron le type même du Christ-prêtre : l'Épître aux Hébreux (V, VII et VIII) voit en lui l'image imparfaite, dans l'Ancienne Alliance, du sacerdoce que le Christ portera à sa perfection « selon l'ordre de Melchisédech » dans la Nouvelle Alliance. Influencés par cette distinction, les mormons l'ont reprise à leur façon dans leur hiérarchie, en posant, au-dessus d'un sacerdoce inférieur, celui d'Aaron, la fonction de grand prêtre « selon l'ordre de Melchisédech ».
—  André PAUL

SOURCE : https://www.universalis.fr/encyclopedie/aaron/




Aaron: The Iconography

THE FIRST HIGH PRIEST OF THE ISRAELITES Aaron was the brother of Moses and high priest of the Israelites, charged with offering intercessory sacrifices on their behalf. In the latter function, he was taken in Christian typology to be a type of Christ.

In the statue at right Aaron is dressed as prescribed in Exodus 28: the breastplate with 12 stones, secured by gold chains and worn over the ephod, and the mitre with the gold plate and Hebrew inscription declaring "Holiness to the Lord."

One thing he does not wear here is the "holy crown" of Exodus 29:6. In other art, that crown has a pair of high horns that curve in toward each other (example).

In the statue shown at left, the vessel with the flame at Aaron's left foot should be the censer for the incense offering prescribed in Exodus 30:6-9. Also see Numbers 16:46: "Moses said to Aaron: Take the censer, and putting fire in it from the altar, put incense upon it, and go quickly to the people to pray for them: for already wrath is gone out from the Lord, and the plague rageth." Typologically, this intercessory role relates to Christ's reconciliation of mankind with the Father. For example, an 11th-century portable altar bears several images of intercessory sacrifices that anticipate that of Christ and, by extension, that of the Christian liturgy. In one of the images on the altar we see Aaron wielding his censer and wearing his "holy crown." As late as the 19th century, an altarpiece in Montreal includes his sacrifice of a lamb among four Old Testament episodes believed to prefigure the sacrifice of Christ on the Cross and in the Mass. The sculptures flank a larger sculpture group of the Crucifixion.

Some of the incidents from Exodus in which one is likely to see Aaron include the Fall of Manna (see Moses), his investiture, his brief challenge to Moses' authority, and the brass serpent.

Prepared in 2014 by Richard Stracke, Emeritus Professor of English

SOURCE : https://www.christianiconography.info/aaron.html



Great-grandson of Levi, son of Jacob, brother of Moses. Spokesman to Pharoah for Moses. One of the leaders of the people Israel in the desert. Caused the casting of the golden calf which the Israelites worshiped in the wilderness (Exodus 32). The rod of Aaron blossomed as a sign that he had been chosen by God to be first high priest of the Old Law. Not allowed to enter the Promised Land.

  • on Mount Hor
  • man with a rod in flower, a censer and a Jewish mitre

SOURCE : https://catholicsaints.info/saint-aaron-the-patriarch/



Aaron's Rod Has Sprouted, by Hesdin of Amiens, illumination from a "Biblia Pauperum" (Bible of the Poor)

 (manuscript "Den Haag, MMW, 10 A 15") at the Museum Meermanno Westreenianum, The Hague


(Saint) High Priest of the Old Law. (July 1) (15th cent. B.C.) The great grandson of Levi, son of Jacob, and the first of the Jewish High Priests, to which office he was appointed by God Himself. He was the brother of Moses, the Hebrew Lawgiver, with whom he shared the leadership of the people of Israel. Like Moses, he never entered the land of Promise ; but died on Mount Hor, on the borders of Edom. He was succeeded by his son Eliezer (B.C. 1471) In art he is represented with a rod in flower, a censer and a Jewish mitre. The Book of Exodus contains all that we know concerning him.

MLA Citation
  • Monks of Ramsgate. “Aaron”. Book of Saints, 1921. CatholicSaints.Info. 5 June 2018. Web. 1 July 2020. <http://catholicsaints.info/book-of-saints-/>

SOURCE : https://catholicsaints.info/book-of-saints-aaron-1-july/



Aaron

Brother of Moses, and High Priest of the Old Law.

Life

Altogether different views are taken of Aaron's life, according as the Pentateuch, which is the main source on the subject, is regarded as one continuous work, composed by Moses or under his supervision — hence most trustworthy in the narration of contemporary events — or as a compilation of several documents of divers origins and dates, strung together, at a late epoch, into the present form. The former conception, supported by the decisions of the Biblical Commission, is held by Catholics at large; many independent critics adopt the latter. We shall study this part of the subject under this twofold aspect, although dwelling longer, as is meet, on the former.
Traditional Catholic standpoint
According to 1 Chronicles 6:1-3, Aaron (the signification of whose name is unknown) was the great-grandson of Levi, and the second of the children of Amram and Jochabed, Mary being the eldest and Moses the youngest. From Exodus 7:7, we learn that Aaron was born eighty-three, and Moses eighty years, before the Exodus. It may be admitted, however, that this pedigree is probably incomplete, and the age given perhaps incorrect.
We know nothing of Aaron's life prior to his calling. The first mention of his name occurs when Moses, during the vision on Mount Horeb, was endeavouring to decline the perilous mission imposed upon him, on the plea that he was slow of speech and lacking in eloquence. Yahweh answered his objection, saying that Aaron the Levite, who was endowed with eloquence, would be his spokesman. About the same time Aaron also was called from on high. He then went to meet Moses, in order to be instructed by him in the designs of God; then they assembled the ancients of the people, and Aaron, who worked miracles to enforce the words of his divine mission, announced to them the good tidings of the coming freedom (Exodus 4). To deliver God's message to the King was a far more laborious task. Pharao harshly rebuked Moses and Aaron, whose interference proved disastrous to the Israelites (Exodus 5). These latter, overburdened with the hard work to which they were subjected, bitterly murmured against their leaders. Moses in turn complained before God, who replied by confirming his mission and that of his brother. Encouraged by this fresh assurance of Yahweh's help, Moses and Aaron again appeared before the King at Tanis (Psalm 77:12), there to break the stubbornness of Pharao's will by working the wonders known as the ten plagues. In these, according to the sacred narrative, the part taken by Aaron was most prominent. Of the ten plagues, the first three and the sixth were produced at his command; both he and his brother were each time summoned before the King, both likewise received from God the last instructions for the departure of the people, to both was, in later times, attributed Israel's deliverance from the land of bondage; both finally repeatedly became the target for the complaints and reproaches of the impatient and inconsistent Israelites.
When the Hebrews reached the desert of Sin, tired by their long march, fearful at the thought of the coming scarcity of food, and perhaps weakened already by privations, they began to regret the abundance of the days of their sojourn in Egypt, and murmured against Moses and Aaron. But the two leaders were soon sent by God to appease their murmuring by the promise of a double sign of the providence and care of God for His people. Quails came up that same evening, and the next morning the manna, the new heavenly bread with which God was to feed His people in the wilderness, lay for the first time round the camp. Aaron was commanded to keep a gomor of manna and put it in the tabernacle in memory of this wonderful event. This is the first circumstance in which we hear of Aaron in reference to the tabernacle and the sacred functions (Exodus 16). At Raphidim, the third station after the desert of Sin, Israel met the Amalecites and fought against them. While the men chosen by Moses battled in the plain, Aaron and Hur were with Moses on the top of a neighbouring hill, whither the latter had betaken himself to pray, and when he "lifted up his hands, Israel overcame: but if he let them down a little, Amalec overcame. And Moses' hands were heavy: so they took a stone, and put under him and he sat on it: and Aaron and Hur stayed up his hands on both sides" until Amalec was put to flight (Exodus 17). In the valley of Mount Sinai the Hebrews received the Ten Commandments; then Aaron, in company with seventy of the ancients of Israel, went upon the mountain, to be favoured by a vision of the Almighty, "and they saw the God of Israel: and under his feet as it were a work of sapphire stone, and as the heaven when clear." Thereupon Moses, having entrusted to Aaron and Hur the charge of settling the difficulties which might arise, went up to the top of the mountain.
His long delay finally excited in the minds of the Israelites the fear that he had perished. They gathered around Aaron and requested him to make them a visible God that might go before them. Aaron said: "Take the golden earrings from the ears of your wives, and your sons and daughters, and bring them to me." When he had received them, he made of them a molten calf before which he built up an altar, and the children of Israel were convoked to celebrate their new god. What was Aaron's intention in setting up the golden calf? Whether he and the people meant a formal idolatry, or rather wished to raise up a visible image of Yahweh their deliverer, has been the subject of many discussions; the texts, however, seem to favour the latter opinion (cf. Exodus 32:4). Be this as it may, Moses, at God's command, came down from the mountain in the midst of the celebration — at the sight of the apparent idolatry, filled with a holy anger, he broke the Tables of the Law, took hold of the idol, burnt it and beat it to powder, which he strewed into the water. Then, addressing his brother as the real and answerable author of the evil: "What," said he, "has this people done to thee, that thou shouldst bring upon them a most heinous sin?" (Exodus 32:21). To this so well deserved reproach, Aaron made only an embarrassed answer, and he would undoubtedly have undergone the chastisement for his crime with the three thousand men (so with the best textual authority, although the Vulgate reads three and twenty thousand) that were slain by the Levites at Moses' command (Exodus 32:28), had not the latter prayed for him and allayed God's wrath (Deuteronomy 9:20).
In spite of the sin, God did not alter the choice he had made of Aaron (Hebrews 5:4) to be Israel's first High Priest. When the moment came, Moses consecrated him, according to the ritual given in Exodus 29, for his sublime functions; in like manner Nadab, Abiu, Eleazar, and Ithamar, Aaron's sons he devoted to the divine service. What the high priesthood was, and by what rites it was conferred we shall see later. The very day of Aaron's consecration, God, by an awful example, indicated with what perfection sacred functions ought to be performed. At the incense-offering, Nadab and Abiu put strange fire into the censers and offered it up before the Lord, whereupon a flame, coming out from the Lord, forthwith struck them to death, and they were taken away from before the sanctuary vested with their priestly garments and cast forth out of the camp. Aaron, whose heart had been filled with awe and sorrow at this dreadful scene, neglected also an important ceremony; but his excuse fully satisfied Moses and very likely God Himself, for no further chastisement punished his forgetfulness (Leviticus 10; Numbers 3:4, 26:61).
In Leviticus 16 we see him perform the rites of the Day of Atonement — in like manner, to him were transmitted the precepts concerning the sacrifices and sacrificers (Leviticus 17, 21, 22). A few months later, when the Hebrews reached Haseroth, the second station after Mount Sinai, Aaron fell into a new fault. He and Mary "spoke against Moses, because of his wife the Ethiopian. And they said: Hath the Lord spoken by Moses only?" (Numbers 12). From the entire passage, especially from the fact that Mary alone was punished, it has been surmised that Aaron's sin was possibly a mere approval of his sister's remarks; perhaps also he imagined that his elevation to the high priesthood should have freed him from all dependence upon his brother. However the case may be, both were summoned by God before the tabernacle, there to hear a severe rebuke. Mary, besides, was covered with leprosy; but Aaron, in the name of both, made amends to Moses, who in turn besought God to heal Mary. Moses' dignity had been, to a certain extent, disowned by Aaron. The latter's prerogatives likewise excited the jealousy of some of the sons of Ruben; they roused even the envy of the other Levites. The opponents, about two hundred and fifty in number, found their leaders in Core, a cousin of Moses and of Aaron, Dathan, Abiron, and Hon, of the tribe of Ruben. The terrible punishment of the rebels and of their chiefs, which had at first filled the multitude with awe, soon roused their anger and stirred up a spirit of revolt against Moses and Aaron who sought refuge in the tabernacle. As soon as they entered it "the glory of the Lord appeared. And the Lord said to Moses: Get you out from the midst of this multitude, this moment will I destroy them" (Numbers 16:43-45). And, indeed, a burning fire raged among the people and killed many of them. Then again, Aaron, at Moses' order, holding his censer in his hand, stood between the dead and the living to pray for the people, and the plague ceased.
The authority of the Supreme Pontiff, strongly confirmed before the people, very probably remained thenceforth undiscussed. God, nevertheless, wished to give a fresh testimony of His favour. He commanded Moses to take and lay up in the tabernacle the rods of the princes of the Twelve Tribes, with the name of every man written upon his rod. The rod of Levi's tribe should bear Aaron's name: "whomsoever of these I shall choose," the Lord had said "his rod shall blossom." The following day, when they returned to the tabernacle, they "found that the rod of Aaron . . . was budded: and that the buds swelling it had bloomed blossoms, which, spreading the leaves were formed into almonds." All the Israelites, seeing this, understood that Yahweh's choice was upon Aaron, whose rod was brought back into the tabernacle as an everlasting testimony. Of the next thirty-seven years of Aaron's life, the Bible gives no detail; its narrative is concerned only with the first three and the last years of the wandering life of the Hebrews in the desert, but from the events above described, we may conclude that the life of the new pontiff was passed unmolested in the performance of his sacerdotal functions.
In the first month of the thirty-ninth year after the Exodus, the Hebrews camped at Cades, where Mary, Aaron's sister, died and was buried. There the people were in want of water and soon murmured against Moses and Aaron. Then God said to Moses: "Take the rod, and assemble the people together thou and Aaron thy brother, and speak to the rock before them, and it shall yield waters" (Numbers 20:8). Moses obeyed and struck the rock twice with the rod, so that there came forth water in great abundance. We learn from Psalm 105:33, that Moses in this circumstance was inconsiderate in his words, perhaps when he expressed a doubt as to whether he and Aaron could bring forth water out of the rock. Anyway God showed himself greatly displeased at the two brothers and declared that they would not bring the people into the Land of Promise. This divine word received, four months later, its fulfilment in Aaron's case. When the Hebrews reached Mount Hor, on the borders of Edom, God announced to Moses that his brother's last day had come, and commanded him to bring him up on the mountain. In sight of all the people, Moses went up with Aaron and Eleazar. Then he stripped Aaron of all the priestly garments wherewith he vested Eleazar, and Aaron died. Moses then came down with Eleazar and all the multitude mourned for Aaron thirty days. Mussulmans honour on Djebel Nabi-Haroun a monument they call Aaron's tomb, the authenticity of this sepulchre, however, is not altogether certain.
By his marriage with Elizabeth Nahason's sister four sons were born to Aaron. The first two, Nadab and Abiu, died without leaving posterity, but the descendants of the two others, Eleazar and Ithamar, became very numerous. None of them, however, honoured Aaron's blood as much as John the Baptist, who besides being the Precursor of the Messias, was proclaimed by the Word made Flesh "the greatest among them that are born of women" (Matthew 11:11).
Independent standpoint
Aaron's history takes on an entirely different aspect when the various sources of the Pentateuch are distinguished and dated after the manner commonly adopted by independent critics. As a rule it may be stated that originally the early Judean narrative (J) did not mention Aaron — if his name now appears here and there in the parts attributed to that source, it is most likely owing to an addition by a late redactor. There are two documents, principally, that speak of Aaron. In the old prophetic traditions circulating among the Ephraimites (E) Aaron figured as a brother and helper of Moses. He moves in the shadow of the latter, in a secondary position, as, for instance, during the battle against Amalec; with Hur, he held up his brother's hands until the enemy was utterly defeated. To Aaron, in some passages, the supreme authority seems to have been entrusted, in the absence of the great leader, as when the latter was up on Mount Sinai; but his administration proved weak, since he so unfortunately yielded to the idolatrous tendencies of the people. According to the document in question, Aaron is neither the pontiff nor the minister of prayer. It is Moses who raises his voice to God at the tabernacle (Exodus 33:7-10), and we might perhaps understand from the same place (Exodus 33:11) that Josue, not Aaron, ministers in the tent of meeting; in like manner, Josue, not Aaron, goes up with Moses on Mount Sinai, to receive the stone Tables of the Law (Exodus 24:13).
In the Priestly narratives (P) Aaron, on the contrary, occupies a most prominent place — there we learn, indeed, with Aaron's pedigree and age, almost all the above-narrated particulars, all honourable for Moses' brother, such, for instance, as the part played by Aaron in the plagues, his role in some memorable events of the desert life, as the fall of the manna, the striking of water from the rock, the confirmation of the prerogatives of his priesthood against the pretensions of Core and the others, and, finally, the somewhat mysterious relation of his death, as it is found in Numbers 20. From this analysis of the sources of his history Aaron's great personality has undoubtedly come out belittled, chiefly because of the reputation of the writer of the Priestly narrative; critics charge him with caste prejudices and an unconcealed desire of extolling whatever has reference to the sacerdotal order and functions, which too often drove him to exaggerations, upon which history can hardly rely, and even to forgeries.

Priesthood

Whatever opinion they adopt with regard to the historical value of all the traditions concerning Aaron's life, all scholars, whether Catholics or independent critics, admit that in Aaron's High Priesthood the sacred writer intended to describe a model, the prototype, so to say, of the Jewish High Priest. God, on Mount Sinai, instituting a worship, did also institute an order of priests. According to the patriarchal customs, the first born son in every family used to perform the functions connected with God's worship. It might have been expected, consequently, that Ruben's family would be chosen by God for the ministry of the new altar. According to the biblical narrative, it was Aaron, however, who was the object of Yahweh's choice. To what jealousies this gave rise later, has been indicated above. The office of the Aaronites was at first merely to take care of the lamp that should ever burn before the veil of the tabernacle (Exodus 27:21). A more formal calling soon followed (28:1). Aaron and his sons, distinguished from the common people by their sacred functions, were likewise to receive holy vestments suitable to their office. When the moment had come, when the tabernacle, and all its appurtenances, and whatever was required for Yahweh's worship were ready Moses, priest and mediator (Galatians 3:19), offered the different sacrifices and performed the many ceremonies of the consecration of the new priests, according to the divine instructions (Exodus 29), and repeated these rites for seven days, during which Aaron and his sons were entirely separated from the rest of the people. When, on the eighth day, the High Priest had inaugurated his office of sacrificer by killing the victims, he blessed the people, very likely according to the prescriptions of Numbers 6:24-26, and, with Moses, entered into the tabernacle so as to take possession thereof. As they "came forth and blessed the people. And the glory of the Lord appeared to all the multitude: And behold a fire, coming forth from the Lord, devoured the holocaust, and the fat that was upon the altar: which when the multitude saw, they praised the Lord, falling on their faces" (Leviticus 9:23, 24). So was the institution of the Aaronic priesthood inaugurated and solemnly ratified by God.
According to Wellhausen's just remarks, Aaron's position in the Law with regard to the rest of the priestly order is not merely superior, but unique. His sons and the Levites act under his superintendence (Numbers 3:4), he alone is the one fully qualified priest; he alone bears the Urim and Thummin and the Ephod — he alone is allowed to enter the Holy of Holies, there to offer incense (Leviticus 23:27) once a year on the great Day of Atonement. In virtue of his spiritual dignity as the head of the priesthood he is likewise the supreme judge and head of the theocracy (Numbers 27:21 - Deuteronomy 17). He alone is the answerable mediator between the whole nation and God, for this cause he bears the names of the Twelve Tribes written on his breast and shoulders; his trespasses involve the whole people in guilt, and are atoned for as those of the whole people, while the princes, when their sin offerings are compared with his, appear as mere private persons (Leviticus 4:3, 13, 22; 9:7; 16:6). His death makes an epoch; it is when the High Priest, not the King, dies, that the fugitive slayer obtains his amnesty (Numbers 35:28). At his investiture he receives the chrism like a king and is called accordingly the anointed priest, he is adorned with a diadem and tiara like a king (Exodus 28), and like a king, too, he wears the purple, except when he goes into the Holy of Holies (Leviticus 16:4).
Aaron, first High Priest of the Old Law, is most naturally a figure of Jesus Christ, first and sole Sovereign Priest of the New Dispensation. The writer of the Epistle to the Hebrews was the first to set off the features of this parallel, indicating especially two points of comparison. First, the calling of both High Priests: "Neither doth any man take the honour to himself, but he that is called by God as Aaron was. So Christ also did not glorify himself, that he might be made a high priest, but he that said unto him: Thou art my Son, this day have I begotten thee" (Hebrews 5:4-5). In the second place, the efficacy and duration of both the one and the other priesthood. Aaron's priesthood is from this viewpoint inferior to that of Jesus Christ. If indeed, the former had been able to perfect men and communicate to them the justice that pleases God, another would have been useless. Hence its inefficacy called for a new one, and Jesus' priesthood has forever taken the place of that of Aaron (Hebrews 7:11-12)
Souvay, Charles. "Aaron." The Catholic Encyclopedia. Vol. 1. New York: Robert Appleton Company, 1907. 1 Jul. 2020 <http://www.newadvent.org/cathen/01003a.htm>.
Ecclesiastical approbation. Nihil Obstat. March 1, 1907. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.

SOURCE : https://www.newadvent.org/cathen/01003a.htm



Painted board of Aaron, oil on wood panel, British, ca. 1708 (formerly in St Swithin, London Stone, 

on the top of the reredos) Victoria and Albert Museum, London, museum no. W.8-1939 (Link)


1. In P.
In the post-exilic parts of the OT (including Ezra, Neh., Ch., and for our present purpose some of the Psalms) Aaron is the ancestor of all lawful priests, [1] and himself the first and typical high-priest. This view is founded upon the priestly document in the Hexateuch, according to which Aaron, the elder brother of Moses, took a prominent part, as Moses’ prophet or interpreter, in the negotiations with Pharaoh, and was ultimately, together with his sons, consecrated by Moses to the priesthood. The rank and influence which are assigned to him are manifestly not equal to those of Moses, who stood to Pharaoh as a god (Ex. 7 1). He does, indeed, perform miracles before Pharaoh—he changes his rod into a serpent which swallows up the rods, similarly transformed, of the Egyptian sorcerers; and with the same rod he changes the waters of Egypt into blood, and brings the plagues of frogs and lice—but the order to execute the marvel is in each case communicated to him through Moses (Ex.7 f.). It is Moses, not Aaron, who disables the sorcerers by boils {Ex.9 8 f.), and causes the final destruction of the Egyptians in the Red Sea (14 15-18). Through his consecration by Moses, Aaron became ‘the priest’ (so usually) or, as he is elsewhere called, ‘the anointed priest’ (Lev. 43 5 16 6 15) or ‘the high-priest’ (Lev. 21 10 Nu. 35 25 28). His sons, representing the common priests, act under him (Nu. 3 4). As high-priest he has splendid vestments, different from those of his sons (Ex. 28); he alone is anointed (Ex.29 7) [2]; he alone, once a year, can enter the holy of holies (Lev. 16). He is the great representative of the tribe of Levi; and his rod, unlike the rods taken to represent the other tribes, buds miraculously, and is laid up for ever by the ark (Nu. 17 6 f. [21 f.]). Within this tribe, however, it is only the direct descendants of Aaron who may approach the altar, so that Korah the Levite, when he claims the power of the priesthood, is consumed by fire from Yahwè (Nu. 16 35). Aaron occasionally receives the law directly from Yahwè (Nu. 18). Even his civil authority is great, for he, with Moses, numbers the people (Nu. 1 3 17), and it is against him as well as against Moses that the rebellion of the Israelites is directed (Ex. l6 2 Nu. 14 2 5 26 16 3). This authority would have been greater but for the exceptional position of Moses, for in the priestly portions of Joshua the name of Eleazar (q.v. i), the next high-priest, is placed before that of Joshua. The ‘priestly’ writer mentions only one blot in the character of Aaron : viz., that in some way, which cannot be clearly ascertained in the present state of the text, he rebelled against Yahwè in the wilderness of Zin, when told to ‘speak to the rock’ and bring forth water (Nu. 2O 12). In penalty he dies, outside Canaan, at Mount Hor, on the borders of Edom (v. 22 f.).

2. In earlier writers.
As we ascend to the exilic and pre-exilic literature, Aaron is still a prominent figure; but he is no longer either the high-priest or the ancestor of all legitimate priests. Ezekiel traces the origin of the priests at Jerusalem no farther back than to Zadok (q.v. 1, § 3) in Solomon’s time. Dt. 10 6 (which mentions Aaron’s death, not at Hor but at Moserah, and the fact that Eleazar succeeded him in the priesthood) is generally and rightly regarded as an interpolation. In Mic. 6 4 (time of Manasseh?) Aaron is mentioned between Moses and Miriam as instrumental in the redemption of Israel.

3. In E.
In the Elohistic document of the Hexateuch (E) he is mentioned as the brother of Miriam the prophetess (Ex. 15 20; for other references to him see Ex. 17 12 24 1 9 10 14, Nu. 12 1); but it is Joshua, not Aaron, who is the minister of Moses in sacred things, and keeps guard over the tent of meeting (Ex. 33 11), and ‘young men of the children of Israel’ offer sacrifice, while the solenm act of sprinkling the blood of the covenant is reserved for Moses (Ex.24 5 6). Aaron, however, seems to have counted in the mind of E as the ancestor of the priests at ‘the hill of Phinehas’ (Josh. 24 33) and perhaps of those at Bethel. At all events, the author of a section added in a later edition of E speaks of Aaron as yielding to the people while Moses is absent on Mount Horeb, and taking the lead in the worship of Yahwè under the form of a golden calf. The narrator, influenced by prophetic teaching, really means to attack the worship carried on at the great sanctuary of Bethel, and looks back to the destruction of Samaria by the Assyrians in 721 as Yahwè’s ‘visitation’ of the idolatrous worship maintained in N. Israel (Ex. 32 ; see especially v. 34).

4. In J.
It is extremely probable that Aaron’s name was absent altogether from the earliest document of the Hexateuch (J) in its original form. In it Aaron appears only to disappear. For example, according to our present text, Pharaoh sends for Moses and Aaron that they may entreat Yahwè to remove the plague of frogs ; but in the course of the narrative Aaron is ignored, and the plague is withdrawn simply ‘at the word of Moses’ (Ex. 8 8-15 a [4-11 a]). Apparently, therefore, the name of Aaron has been introduced here and there into J by the editor who united it to E (cp Exodus, § 3 n.). If that is so we may perhaps agree with Oort that the legend of Aaron belonged originally to the ‘house of Joseph,’ which regarded Aaron as the ancestor of the priests of Bethel, and that single members of this clan succeeded, in spite of Ezekiel, in obtaining recognition as priests at Jerusalem. So, doubtfully, Stade (GVI i. 583), who points out that no strict proof of this hypothesis can be offered.
As to the derivation of ‘Aaron,’ Redslob’s ingenious conjecture that it is but a more flowing pronunciation of hā’ārōn, ‘the ark,” is worth considering only if we can regard Aaron as the mythical ancestor of the priests of Jerusalem (bnē hā’ārōn = bnē Aharōn).

MLA Citation
  • “Aaron”. Encyclopaedia Biblica, 1899. CatholicSaints.Info. CatholicSaints.Info. 5 June 2018. Web. 1 July 2020. <https://catholicsaints.info/encyclopaedia-biblica-aaron/>

SOURCE : https://catholicsaints.info/encyclopaedia-biblica-aaron/



Aaron, the traditional founder and head of the Jewish priesthood, who, in company with Moses, led the Israelites out of Egypt. The greater part of his life-history is preserved in late Biblical narratives, which carry back existing conditions and beliefs to the time of the Exodus, and find a precedent for contemporary hierarchical institutions in the events of that period. Although Aaron was said to have been sent by Yahweh (Jehovah) to meet Moses at the “mount of God” (Horeb, Ex. iv. 27), he plays only a secondary part in the incidents at Pharaoh’s court. After the “exodus” from Egypt a striking account is given of the vision of the God of Israel vouchsafed to himand to his sons Nadab and Abihu on the same holy mount (Ex. xxiv. 1 seq. 9-11), and together with Hur he was at the side of Moses when the latter, by means of his wonder-working rod, enabled Joshua to defeat the Amalekites (xvii. 8-16). Hur and Aaron were left in charge of the Israelites when Moses and Joshua ascended the mount to receive the Tables of the Law (xxiv. 12-15), and when the people, in dismay at the prolonged absence of their leader, demanded a god, it was at the instigation of Aaron that the golden calf was made. This was regarded as an act of apostasy which, according to one tradition, led to the consecration of the Levites, and almost cost Aaron his life (cp. Deut. ix. 20). The incident paves the way for the account of the preparation of the new tables of stone which contain a series of laws quite distinct from the Decalogue (Ex. xxxiii. seq.). Kadesh, and not Sinai or Horeb, appears to have been originally the scene of these incidents (Deut. xxxiii. 8 seq. compared with Ex. xxxii. 26 sqq.), and it was for some obscure offence at this place that both Aaron and Moses were prohibited from entering the Promised Land (Num. xx.). In what way they had not “sanctified” (an allusion in the Hebrew to Kadesh “holy”) Yahweh is quite uncertain, and it would appear that it was for a similar offence that the sons of Aaron mentioned above also met their death (Lev. x. 3; cp. Num. xx. 12, Deut. xxxii. 51). Aaron is said to have died at Moserah (Deut. x. 6), or at Mt. Hor; the latter is an unidentified site on the border of Edom (Num. xx. 23, xxxiii. 37; for Moserah see ib. 30-31), and consequently not in the neighbourhood of Petra, which has been the traditional scene from the time of Josephus.

Several difficulties in the present Biblical text appear to have arisen from the attempt of later tradition to find a place for Aaron in certain incidents. In the account of the contention between Moses and his sister Miriam (Num. xii.), Aaron occupies only a secondary position, and it is very doubtful whether he was originally mentioned in the older surviving narratives. It is at least remarkable that he is only thrice mentioned in Deuteronomy (ix. 20, x. 6, xxxii. 50). The post-exilic narratives give him a greater share in the plagues of Egypt, represent him as high-priest, and confirm his position by the miraculous budding of his rod alone of all the rods of the other tribes (Num. xvii). The latter story illustrates the growth of the older exodus-tradition along with the development of priestly ritual: the old account of Korah’s revolt against the authority of Moses has been expanded, and now describes (a) the divine prerogatives of the Levites in general, and (b) the confirmation of the superior privileges of the Aaronites against the rest of the Levites, a development which can scarcely be earlier than the time of Ezekiel (xliv. 15 seq.).

Aaron’s son Eleazar was buried in an Ephraimite locality known after the grandson as the “hill of Phinehas” (Josh. xxiv. 33). Little historical information has been preserved of either. The name Phinehas (apparently of Egyptian origin) is better known as that of a son of Eli, a member of the priesthood of Shiloh, and Eleazar is only another form of Eliezer the son of Moses, to whose kin Eli is said to have belonged. The close relation between Aaronite and Levitical names and those of clans related to Moses is very noteworthy, and it is a curious coincidence that the name of Aaron’s sister Miriam appears in a genealogy of Caleb (1 Chron. iv. 17) with Jether (cp. Jethro) and Heber (cp. Kenites). In view of the confusion of the traditions and the difficulty of interpreting the details sketched above, the recovery of the historical Aaron is a work of peculiar intricacy. He may well have been the traditional head of the priesthood, and R. H. Kennett has argued in favour of the view that he was the founder of the cult at Bethel, corresponding to the Mosaite founder of Dan. This throws no light upon the name, which still remains quite obscure; and unless Aaron (Aharon) is based upon Aron, “ark”, it must be placed in a line with the other un-Hebraic and difficult names associated with Moses and Aaron, which are, apparently, of South Palestinian (or North-Arabian) origin.

MLA Citation
  • “Aaron”. Encyclopaedia Britannica, 1911. CatholicSaints.Info. CatholicSaints.Info. 25 November 2016. Web. 1 July 2020. <https://catholicsaints.info/encyclopedia-britannica-aaron/>

SOURCE : https://catholicsaints.info/encyclopedia-britannica-aaron/



Michael Willman Aaron (1681) from National Museum in Wroclaw 

(originally in Cistercian monastic church Lubiąż Abbey - door in High Altarpiece).


New Catholic Dictionary – Aaron the Patriarch


Profile
Brother of Moses and high priest of the Old Law; chosen by Moses to be his spokesman before Pharoah (Exodus 4, 7, 8). He caused the casting of the golden calf which the Israelites worshiped in the wilderness (Exodus 32), but at the prayer of Moses he was spared the fate of the three thousand worshipers (Deuteronomy 9). The rod of Aaron blossomed as a sign that he had been chosen by God to be first high priest (Leviticus 8). He was not allowed to enter the Land of Promise, but died on Mount Hor (Numbers 20). His son Eleazar and descendants, Aaronites, were consecrated as an hereditary priesthood.

MLA Citation
  • “Aaron the Patriarch”. New Catholic Dictionary. CatholicSaints.Info. 3 September 2017. Web. 1 July 2020. <https://catholicsaints.info/new-catholic-dictionary-aaron-the-patriarch/>

SOURCE : https://catholicsaints.info/new-catholic-dictionary-aaron-the-patriarch/



Joseph Villiet, Le grand prêtre Aaron, 
vitrail du chœur, église Saint-Nicolas, Nérac, Lot-et-Garonne, France


Aaron ― Brother and Spokesman for Moses

On July 1, the Church honors Aaron, the brother of Moses

Theresa Doyle-Nelson

Then the LORD became angry with Moses and said: I know there is your brother, Aaron the Levite, who is a good speaker; even now he is on his way to meet you. He will speak to the people for you: he will be your spokesman, and you will be as God to him. ―Exodus 4:14a, 16

Aaron, the brother of Moses, served a profound role in the history of Israel. When Moses received his calling from God to bring his nation out of bondage from Egypt, he had a certain lack of confidence. He doubted his abilities to persuade both Pharaoh and the Hebrew nation. God promised help by way of his brother Aaron, who was evidently an articulate speaker.

The elderly Aaron went to find his brother in the wilderness and at the age of 83 began to give his younger brother committed support during confrontations with Pharaoh―throughout the 10 plagues and in dealing with the often irascible Hebrews during the long trek to the Promised Land.

Although very helpful, Aaron had times of fault too. For example, once he let himself be convinced to help the Israelites craft a golden calf to serve as a blasphemous idol while Moses was upon Mount Sinai. Another sin actually prevented Aaron from ever reaching the Promised Land. While the journeying group was temporarily settled at a place called Kadesh, the Israelites fiercely complained over a lack of water. Moses, with Aaron at his side, heeded the guidance of God yet with little patience, angrily striking a rock twice with the staff, miraculously causing a gush of water to spring forth. Their behavior during this miracle provoked God to refuse the brothers entry into the Promised Land.

Overall, however, Aaron’s devotion to God, his brother and the Israelites was positive, strong and impactive. According to the Lord’s desires, Aaron was consecrated as a priest and served the Hebrew people as a religious leader.

The Book of Numbers reports that when the Israelite community reached a location called Mount Hor, God warned of Aaron’s impending death. Moses took his brother’s priestly garments and gave them to Aaron’s son Eleazar. Aaron soon died at the top of Mount Hor, and the Israelites mourned him for 30 days.

A Biblical Novena to St. Aaron
The Church honors St. Aaron July 1. Because of the way God had him assist his brother Moses with speaking, some might turn to St. Aaron for problems with brothers, or for help with speaking. Consider spending nine days pondering the life of St. Aaron—read one passage a day for nine days, and ask this Old Testament saint to pray for any special intention you may have—speaking-related or not!
  • Day 1) Exodus 4:10–17
  • Day 2) Exodus 7:1–13
  • Day 3) Exodus 8:1–11
  • Day 4) Exodus 32:1–35
  • Day 5) Numbers 3:9–10
  • Day 6) Numbers 6:22–27
  • Day 7) Numbers 17:16–26
  • Day 8) Numbers 20:2–13
  • Day 9) Numbers 20:22–29
SOURCE : https://www.ncregister.com/blog/tdoylenelson/aaron-brother-and-spokesman-for-moses


The True Aaron, by John Newton


See Aaron, God’s anointed priest,
Within the veil appear;
In robes of mystic meaning dressed,
Presenting Israel’s prayer.
The plate of gold which crowns his brows,
His holiness describes;
His breast displays, in shining rows,
The names of all the tribes.
With the atoning blood he stands,
Before the mercy-seat;
And clouds of incense from his hands,
Arise with odor sweet.
Urim and Thummim near his heart,
In rich engravings worn;
The sacred light of truth impart,
To teach and to adorn.
Through him the eye of faith descries,
A greater Priest than he;
Thus JESUS pleads above the skies,
For you, my friends, and me.
He bears the names of all his saints,
Deep on his heart engraved;
Attentive to the state and wants
Of all his love has saved.
In him a holiness complete,
Light and perfections shine;
And wisdom, grace, and glory meet;
A Savior all divine.
The blood, which as a Priest he bears
For sinners, is his own
The incense of his prayers and tears
Perfume the holy throne.
In him my weary soul has rest,
Though I am weak and vile
I read my name upon his breast,
And see the Father smile.

SOURCE : https://catholicsaints.info/the-true-aaron-by-john-newton/




Sant' Aronne Fratello di Mosè


Era il fratello maggiore di Mosè e con lui collaborò per ricondurre il popolo eletto nella Terra promessa. Durante la marcia nel deserto condivise con Mosè difficoltà e responsabilità. Fu a capo del popolo per tutto il tempo in cui il fratello rimase sul Sinai, ma ebbe la debolezza di accondiscendere al desiderio del popolo di farsi un'immagine di Dio. Rimproverato aspramente, fu risparmiato dalla tremenda ira divina per intercessione di Mosè. Dopo la solenne consacrazione sacerdotale, Dio stesso ne difese la legittimità contro la insubordinazione di alcuni oppositori con il miracolo della verga. Ma avendo Aronne dubitato - come Mosè - della possibilità di un intervento divino per far scaturire l'acqua dalla roccia, fu punito da Dio allo stesso modo del fratello: entrambi non avrebbero messo piede nella Terra di Canaan. Morì infatti nei pressi di Cades, dopo che Mosè lo ebbe spogliato delle insegne sacerdotali. Il popolo lo pianse, giudicandolo grande e simile a Mosè.

Martirologio Romano: Commemorazione di sant’Aronne, della tribù di Levi, da suo fratello Mosè unto con l’olio sacro sacerdote dell’Antico Testamento e sepolto sul monte Hor.

Il profilo di Aronne è già stato tracciato in maniera magistrale dalla stessa Bibbia, che d'altra parte è, l'unica fonte sulla sua biografia. Oltre all'ampia e articolata trattazione dei primi cinque libri della Sacra Scrittura (il Pentateuco), vi sono due brani nella Lettera agli Ebrei e nel libro del Siracide. La Lettera agli Ebrei fa appunto riferimento ad Aronne all'inizio del capitolo quinto, quando viene avviata la riflessione sul significato e sull'estensione del sacerdozio di Cristo: "Ogni sommo sacerdote, preso fra gli uomini, viene costituito per il bene degli uomini nelle cose che riguardano Dio, per offrire doni e sacrifici per i peccati. In tal modo egli è, in grado di sentire giusta compassione per quelli che sono nell'ignoranza e nell'errore, essendo anch'egli rivestito di debolezza; proprio a causa di questa anche per se stesso deve offrire sacrifici per i peccati, come lo fa per il popolo. Nessuno può attribuire a se stesso questo onore, se non chi è chiamato da Dio, come Aronne" (Eb. 5,1-4).


Il libro del Siracide (che veniva chiamato anche "Ecclesiastico") esalta la figura di Aronne inserendola ai primi posti della galleria di "uomini illustri", ai quali Gesù Ben Sira annette una singolare importanza. Nell'esaltazione di questi "nostri antenati per generazione", infatti, l'Autore sacro può sottolineare gli aspetti che gli sembrano più significativi per la comprensione del "patto" che Dio ha avviato con il suo popolo. E il sacerdozio di Aronne (e dei suoi successori, fino al contemporaneo Simone) è uno dei più qualificanti.

Fratello carnale di Mosè, è stata una gloria di Aronne quella di essere collaboratore privilegiato (anche se un po' geloso) del grande capo carismatico che Dio aveva inviato al suo popolo schiavo in Egitto per guidarlo verso la terra promessa. "Egli (Dio) innalzò Aronne, santo come lui (Mosè), suo fratello, della tribù di Levi. Stabilì con lui un'alleanza perenne e gli diede il sacerdozio tra il popolo. Lo onorò con splendidi ornamenti e gli fece indossare una veste di gloria". L'elogio prosegue con la dettagliata descrizione dei magnifici paramenti indossati da Aronne nell'esercizio del suo ministero. "Mosè lo consacrò e l'unse con l'olio santo. Costituì un'alleanza perenne per lui e per i suoi discendenti, finchè dura il cielo: quella di presiedere al culto ed esercitare il sacerdozio e benedire il popolo nel nome del Signore". Uomo fragile e peccatore come tutti, Aronne è tuttavia modello di collaborazione con Dio per l'attuazione del suo "disegno d'amore".



Autore: Piero Bargellini

SOURCE : http://www.santiebeati.it/dettaglio/60050



Carved sculpture of Aaron on the choir stalls at St. George's Collegiate Church, Tübingen



·       Dany Nocquet. « Pourquoi Aaron n'a-t-il pas été châtié après la fabrication du taurillon d'or ? Essai sur les mentions d'Aaron en Exode 32, 1-33, 6 ». Études théologiques et religieuses 2006/2 (Tome 81), pages 229 à 254 : https://www.cairn.info/revue-etudes-theologiques-et-religieuses-2006-2-page-229.htm#no3

Roger Gryson. Le thème du bâton d'Aaron dans l'oeuvre de saint Ambroise

Voir aussi : http://www.elizabethfry.qc.ca/wp-content/uploads/2014/10/III_LEXODE-ET-LINSTALLATION.pdf

https://saintebible.com/1_chronicles/23-13.htm

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