What is the meaning of “anointing” Aharon’s sons,“as you anointed Aharon their father“? Isn’t this statement superfluous, or is there a hidden message to be gleaned from these words? Horav Mordechai Rogov z.l. suggests the following homiletic rendering of the pasuk. In Parashas Beshalach (Shemos 15:2) the Torah states, “This is my G-d and I will glorify Him.” This statement, which was proclaimed by Moshe and Bnei Yisrael as they sang Shirah to Hashem, has served as a source of instruction in the correct manner in which to perform avodas Hashem, to serve the Almighty. What is the meaning of the term, “My G-d,” in contrast to, “My father’s G-d”? Is there a disparity between these two relationships with Hashem?
Horav Rogov contends that there are two levels of serving Hashem, that of “My G-d” and that of “My father’s G-d“. Man should strive to serve Hashem from both perspectives. The first is as a tradition handed down to him from his father and his ancestors. The second is a reflection of his own personal, intellectual search. It is not sufficient to serve Hashem purely by rote, just because this is what one’s father did and taught him to do. One must strive to attain an intimate understanding of His Greatness. Only when one has reached a personal recognition of Hashem which leads to emunah, faith in Him, is he truly able to glorify His Name.
The keser, crown of kehunah, is an inheritance bequeathed from father to son. The will of Hashem, however, is that this inheritance notwithstanding, the sons should achieve their own personal level of kedushah, holiness, so that they each become personally deserving of the mantle of kehunah. Hashem told Moshe, “You shall anoint them as you anointed Aharon their father.” Just as Aharon was elevated to the sacred station of kehunah in his own right, so, too, shall an individual inspire his sons to aspire to achieve this distinction in their own right.