Our Gemara on Amud Aleph considers the case of a person who states: “It is incumbent upon me to bring a meal offering” but did not specify which kind. According to Rabbi Yehuda, he must bring the Mincha of fine flour.

The Gemara analyzes Rabbi Yehuda’s position. At first they consider it might be due to the fact that the fine flour offering is mentioned first in the Torah. However, they reject that line of reasoning because when it comes to other sacrifices, the ones first mentioned in the verse are not assumed as the default. Such as one who says, “It is incumbent upon me to bring an Olah sacrifice”, but does not specify which animal, brings a lamb, even though the first mentioned animal is a bullock.

The takeaway from this discussion is that precedence in the verse does not always indicate importance.

Yet, sometimes order in the verse does indicate importance. For example, Gemara Berachos (41a) rules that in regard to blessings of the seven species of produce from the land of Israel, we recite the blessing first on wheat, then barley, then wine etc as per order of the verse in Devarim (8:8).

Sefer Daf al Daf brings an answer that the distinction lies in the context. Since the verse regarding the produce of Israel is specifically praising the land for its benefits, logic dictates that the benefits are stated in order of value. (That is different than a Torah listing of sacrifices which may use other criteria for the order, such as frequency of use, which might actually be based on the less expensive, less important sacrifice.)

Sefer Daf Al Daf quotes a question that was asked of the Gri”z MiBrisk: “How can we derive importance from the order of a verse, since in the end, it had to be written in some order and could not have been written at the same time?”

The Gri”z answered that this is not so, as when the Torah needs to clarify that an order does not signify importance it finds a way of clarifying it. Such as the verse that states Aharon before Moshe, to show that they were equal. (See Rashi Shemos 6:26 based on Mekhilta.) This is interesting in the sense that we must assume then that the default position on life is that there is hierarchy and usually two items are not equal and therefore, based on context, we can derive meaning from the listed order. However, in the rare event that they are equal, the Torah will find a way to clarify that.

(By the way, my answer would be indeed perhaps not, and two things could be mentioned simultaneously if they are equal. For example we have Zachor and Shamor stated at the same time, see Rosh Hashanah 27a.)

Regarding the teaching about Aharon being equal to Moshe, it has some difficulty. After all, are we not taught that Moshe was the greatest prophet of all time as per principle seven of the Rambam’s Thirteen Principles of Faith and the verse in Devarim (34:10). 

Maskil Ledovid (Shemos 6:26) offers two answers: Either this equality was only initially, but concomitant with the receiving of the Torah, Moshe leaped to the highest level that anyone will achieve, before or after. Or, the equality is in reference to piety and deeds, but not to the degree of prophecy. 

This second answer is interesting because it shows that prophecy is dependent not just on piety but other factors, which may be God’s unfathomable will or perhaps powers of intellect and imagination, as described by Ramban in the Guide for the Perplexed (II:45). 

Ha’amek Davar (Shemos 6:28) says Aharon and Moshe were equal but separate. Moshe provided for the Jewish people in terms of prophecy. However Aharon’s power of prayer and ability to bring divine flow was equally valuable and distinctive. This corresponds to Aharon being chosen as Kohen Godol and possibly also his trait of chasing after peace (Avos 1:12).

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Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, LMFT, DHL is a psychotherapist who works with high conflict couples and families. He can be reached via email at simchafeuerman@gmail.com