AARON (Heb. 'Ahârôn, of uncertain etymology). — First high priest and founder of the priesthood of Israel. The eldest son of Amram, son of Kohath and Jochebed, both of the tribe of Levi, brother of Moses and Miriam (Miriam), he was born in Egypt three years before Moses (Ex. 7:7), with whom he was closely associated. At the beginning of his mission with Moses, he was 83 years old.
In the theophany at Horeb, Yahweh assigned him to Moses, who was hesitant about his speech, as an interpreter (“prophet”) before Pharaoh (Ex. 4:10, 16; 7:1). He communicated to the elders what Yahweh had revealed to Moses, and by miracles he won the people’s trust. He accompanied Moses to Pharaoh to seek permission for the Hebrews to leave into the desert (Ex. 4:27–31), but the failure of this attempt worsened the Hebrews’ servile condition, and they turned against the two brothers. He performed the miracles of the devouring serpent staff (or Moses’ staff, Ex. 4:2) and the first three plagues: the waters of the Nile turned to blood, the invasion of frogs and gnats (Ex. 7:10–8:19). As an assiduous helper of Moses, he received Yahweh’s commands with him (Ex. 9:8; 12:1, 28–31, 50). The people associated them equally in trust, in murmurings, and in rebellions (Ex. 16:2). Psalm 76:21 considers both as liberators of Israel.
In the desert of Sin, Aaron gathered an *omer* of manna to preserve it in the Tabernacle (Ex. 16:32–34), beginning his office as minister and guardian of sacred things. At Rephidim, he supported Moses’ arms in prayer alongside Hur until the complete defeat of the Amalekites (Ex. 17:8–16); on Mount Sinai he beheld a grand vision of God (Ex. 24:10). When Moses ascended Sinai, he entrusted Aaron and Hur with resolving any difficulties that might arise among the people (Ex. 24:9–14). But as Moses’ absence lengthened, he yielded to the people’s demand and, with the gold offered, made a golden calf, before which he erected an altar and sacrificed burnt offerings and peace offerings, declaring that day “a feast to Yahweh” (Ex. 32:1–6). This was a grave sin, not exactly idolatry (for it did not involve worship of the two Apis gods of Memphis), but a violation of the strict prohibition against materially depicting God (Ex. 20:4–5). Rebuked by Moses, Aaron could not justify himself; 3,000 men (the Vulgate says 23,000) were executed by the swords of the Levites (Ex. 32:21–28). Aaron obtained the Lord’s forgiveness through Moses’ prayer (Deut. 9:20), being destined for the high priesthood (Heb. 4:4).
The election of Aaron and his sons to the priesthood is already hinted at in Exodus 28–29 (cf. Num. 8 and 18). Aaron was consecrated high priest (and his four sons as priests) with the solemn rites described in Exodus 29, in the plain of er-Rahab, where the transgression had occurred. For seven days Moses offered sacrifices, keeping Aaron and his sons segregated from the people. Then Aaron himself sacrificed victims, blessed the people, and entered the Tabernacle with Moses; the “glory of the Lord” appeared over it, and fire from heaven consumed the burnt offerings (Lev. 8–9). But his eldest sons Nadab and Abihu (q.v.) were struck dead for profaning the altar. The “blessing” in the name of God (Num. 6:23–27) was reserved for Aaron and his sons as a priestly prerogative (Gen. 14:18–19; Deut. 10:8; 21:5).
Aaron’s priesthood provoked opposition, but Yahweh defended its high authority. After the revolt of the three Reubenites Dathan, Abiram, and On, instigated by the Levite Korah envious of Aaron’s dignity, and after 250 rebels were struck by fire from heaven and the camps of the rebellious people were burned, Aaron placated divine wrath by walking through the camps with the fire of the altar and incense in hand (Num. 16). God gave new testimony to Aaron’s dignity by making his staff (an almond branch) bloom and bear fruit among those of the chiefs of the twelve tribes deposited in the Tabernacle; Aaron’s staff was preserved there by divine command as a perpetual memorial (Num. 17:1–11 [Heb. 16:36–37]; cf. Heb. 9:4).
After 37 years, in the desert of Kadesh, Aaron faltered in trust in God together with Moses when the latter struck the rock twice with his staff to bring forth water for the murmuring people; for this they were punished by being denied entry into the Promised Land (Num. 20:1–12). Four months after this condemnation, in the fifth month of the 40th year from the exodus, as the Hebrews were encamped at the foot of Mount Hor, God ordered Moses to lead his brother up the mountain, for his life was ending. There Moses stripped Aaron of the high priestly garments and clothed his son Eleazar. Aaron died at the age of 123 and was buried in a cave on the mountain.
The people mourned for 30 days (Num. 20:22–30). Num. 33:38 and Deut. 32:50 place his death at Hor, Deut. 10:6 at Moserah; the discrepancy is only apparent, since Hor coincides at least in part with Moserah (the modern Jebel el-Madērah, near Kadesh, seems to correspond). On the highest peak of Jebel Nebi Hārūn (near Petra), identified by ancient tradition with Mount Hor, a building (no earlier than the 13th century AD) is venerated by the Arabs as “Aaron’s tomb.”
Aaron had married Elisheba, daughter of Amminadab of the tribe of Judah (Ex. 6:23; Num. 1:7), by whom he had four sons: Nadab, Abihu, Eleazar, and Ithamar (q.v.). The descendants of the latter two perpetuated the priesthood.
Aaron was “great and like Moses” (Sir. 45:7): less zealous and energetic than his brother, he devoted himself to his people with patience and piety; with Moses he was docile and faithful (except at Hazeroth, where with his sister he disparaged Moses on account of his “Cushite” wife, Num. 12). From his lineage came John the Baptist. In the Byzantine liturgical books he is commemorated on July 20, while in the Western Martyrologies he is noted on the first of the same month (cf. *Martyrologium Romanum*, p. 264).
By inaugurating his priesthood, Jesus Christ abrogated that of Aaron, a figure without inherent efficacy, like the Mosaic law in which it was rooted (Heb. 7:11–23).
Iconography. — Depicted in high priestly vestments or in episcopal attire, he holds the staff and—in the Baroque period—the censer. Rarely shown alone, he often appears beside Moses, as, for example, in the mosaics of the nave in S. Maria Maggiore in Rome, and in the *Pentateuch* of Ashburnham (7th c., Paris: *Moses* and *Aaron before Pharaoh*).
AARON — APROCARTE
as coadjutor to St. Babylas, then as prefect of St. Mary’s near St. Celso.
A learned and facile writer, he devoted himself zealously, despite parochial duties, to the publication of several works still useful today, most of them on biblical subjects: *Gesù Cristo, studi storici* (2 vols., Milan 1878); *L’Evangelo, ossia la vita di Gesù Cristo narrata dai quattro evangelisti con brevi commenti dommatici e morali* (ibid. 1884); *La dottrina dell’Evangelo nel suo triplice aspetto dogmatico, morale e della grazia* (ibid. 1889); *S. Paolo e le sue lettere* (ibid. 1891); *La mente di S. Paolo* (ibid. 1893); *I primi giorni del Cristianesimo* (ibid. 1895); *Le parabole dell’Evangelo* (ibid. 1897); *I miracoli di Gesù Cristo* (ibid. 1899); *Triplice corso di spiegazioni evangeliche domenicali secondo il rito ambrosiano* (ibid. 1899); *secondo il rito romano* (ibid. 1901); *Corso di istruzioni catechistiche*, 3 vols., ibid. 1901. Celestino Testore