Rashi addresses the relationship between Aharon’s lighting the Menorah and the previous parsha, which recounts the offerings of nesiim, princes, for the dedication of the Mizbayach. He says that Aharon was upset that neither he, nor any member of shevet Levi, was included in the dedication. Hashem comforted Aharon saying that his service, preparing and kindling the Menorah, was more significant than theirs. We wonder at Aharon’s chagrin. Obviously, his reaction must have had some validity, as Hashem responded by comforting him. We must also endeavor to understand the meaning of the phrase, “Yours is greater/more significant than theirs.“ This comment seems to belittle the nesiim.
Horav Dov Eliezerov, Shlita, offers a number of approaches towards understanding Aharon’s reaction and Hashem’s response. He contends that the significance of the nesiim’s korbanos lay in the fact that all of the nesiim participated together to determine the most propitious way to dedicate the Mizbayach. Nesanel ben Tzuar, of the tribe of Yissachar, spoke up at the meeting and advised them concerning the appropriate manner of dedicating the Mizbayach. When Aharon took note of the fact that the nesiim were working in unison, and he had been excluded, he was distressed. Perhaps he was doing something wrong. Was he suitable to be Kohen Gadol? If yes, why had he been excluded from their meeting?
Hashem told Aharon, “Do not concern yourself, for your service is greater than theirs. Do not think that your exclusion was an expression of a negative opinion of you. On the contrary, specifically because the nesiim held you in such esteem they omitted you from the Chanukas Hamizbayach.“ In the eyes of the nesiim, Aharon’s tasks were in a unique class. They included: being Kohen Gadol; offering korbanos on behalf of the entire Jewish people; preparing and kindling the Menorah whose light emanated outward towards Am Yisrael. Consequently, they did not invite Aharon to join with them. Aharon’s emotions were justified. The nesiim’s action, in turn, also had validity. Hence, Hashem intervened, offering comfort to Aharon.
In his second answer, Horav Eliezerov distinguishes the two disparate approaches towards serving Hashem which were represented by the nesiim and Aharon Hakohen. By his very nature, Aharon was oheiv shalom v’rodef shalom; he loved and pursued peace. He reached out to all Jews, seeking to bring them closer to Torah. The nesiim, however, felt that a man is responsible to elevate himself, to demand of himself that he attain the level required to bring a korban to Hashem. Aharon brought himself down to the level of the people. In contrast, the nesiim ascended above them. When the nesiim decided to convene a meeting to discuss the correct protocol for dedicating the Mizbayach, Aharon thought they were telling him that his derech, approach, for avodas Hashem was not acceptable. Is it any wonder that he became distraught?
Hashem responded to Aharon that, indeed, the nesiim’s form of avodas Hashem was correct for the dor hamidbar, the generation that had sojourned in the desert and received the Torah. Would it be equally appropriate for the ensuing generations that would not attain such spiritual ascendance? Who would reach out to them and bring them closer to the Torah? Aharon’s kindling of the Menorah symbolized bringing the light of Torah into all homes. Carrying the message of Torah to the dark recesses of all Jewish hearts and minds was an endeavor that was not limited to that particular time. It was everlasting. “Shelcha gedolah m’shelahem,” “Yours is truly greater than theirs,” because its need traverses the generations.
