Why does the Torah mention Moshe before Aharon (in 6:13 and 6:7), whereas here it mentions Aharon first?
Rashi: To teach us that Moshe and Aharon were on a par with one another (in righteousness). 1
Rashbam and Hadar Zekenim (to 6:20): Regarding the Shelichus, it places Moshe first (since he was the chief Shali'ach; whereas regarding the Yichus, it places Aharon first (since he was older than Moshe).
Oznayim la'Torah #1: In reality, Moshe was the Ikar, and Hashem only appointed Aharon to accompany Moshe because Moshe initially refused. And it is to demonstrate that he did not play a secondary role in the Shelichus that the Torah mentions him here before Moshe. 2
Oznayim la'Torah #2: When the Torah writes that Moshe and Aharon were equal, it means that, although Moshe was three years Aharon's junior, he had achieved in his eighty years what Aharon had achieved in his eighty-three years, 3 which means that Moshe was greater than Aharon. 4
See Torah Temimah, citing the Tosefta at the end of Kerisos, and note 19.
See Oznayim la'Torah, who elaborates further.
Oznayim la'Torah: Which explains why the Torah presents Moshe and Aharon's ages later in 7:7.
Oznayim la'Torah: As the Torah testifies in Parshas V'Zos Ha'Berachah (Devarim 34:10).
Why does the Torah insert, "Hu Aharon u'Moshe... "?
Rashi: The Torah is merely clarifying the identity of the current two leaders; they were the same ones mentioned above (6:20). 1
Seforno: It is pointing out that Moshe and Aharon were the most prestigious of their family, and were worthy of taking Yisrael out of Egypt, since their words would be accepted by all of Yisrael.
Megilah 11a: To teach us that they retained their high levels of Tzidkus, from beginning to end. 2
Why were there two redeemers, Moshe and Aharon, to bring about the Geulah?
Maharal (Netzach Yisrael Ch. 53, p. 198): Aharon pursued peace; he made Bnei Yisrael into one Guf. 1 Moshe, as their leader and (effectively) king, was Bnei Yisrael's Nefesh and Tzurah. 2
Maharal (ibid. Ch. 54, p. 200): Aharon also made peace between Bnei Yisrael and Hashem, though his service as Kohen. See Maharal further, as to what was Miriam's role - refer to 2:1:3.01:1*.
What are the connotations of "Al Tziv'osam"?
QUESTIONS ON RASHI
Rashi writes: "Sometimes the verse mentions Aharon before Moshe, and sometimes Moshe before Aharon; this tells you that they were equivalent." Why was this the case?
Maharal (Chidushei Agados Vol. 4, p. 70, to Zevachim 102a): Aharon would attain the rank of Kohen, which Moshe would lack. A Kohen Gadol outranks a Navi. 1
Maharal (ibid.): Moshe sought to be a king (and a king out-ranks a Kohen Gadol) but this request was not granted. Also refer to 3:5:4:1, 3:5:151, and 4:13:1:9. But Maharal elsewhere does view Moshe's role as that of a king -- refer to 6:26:2.1:1 and its notes.
Rashi writes: "[Take them out] Al Tziv'osam (lit. upon their hosts) - [I.e.,] with all their hosts, by their tribes." What is Rashi explaining?
Gur Aryeh: The preposition "Al" sometimes stands for the single-letter prefix "Beis," meaning "along with." For example, "[roast the Korban Pesach] Al Kera'av" (12:9) (meaning, roast it along with its forelegs - i.e. roast the whole thing).
