The Midrash comments that Moshe seemed to be upset when Hashem instructed him to induct Aharon into the Kehunah. When Moshe indicated his displeasure, Hashem responded that the Torah was His and that it had been given to Moshe. The Midrash seems to imply that Moshe desired to have a share in the Kehunah, to which Hashem responded that he already had his portion — the Torah. This Midrash is perplexing. Moshe Rabbeinu was the paragon of humility. It is difficult to understand why Moshe would be envious of his brother’s new function.
Horav Mordechai Rogov, z.l., delineates between the keser Kehunah, crown of priesthood, and the keser Torah, crown of Torah. The keser Torah is not bound by time or place. One can study Torah, achieve prominence and be worthy of its crown anywhere and anytime. In contrast, the keser Kehunah is subject to the constraints of time and place. It was in effect only as long as the Bais Ha’Mikdash was in existence and the Kohanim performed the avodah.
Moshe Rabbeinu is the symbol of Torah. Indeed, the Torah is referred to as Toras Moshe. Aharon, the first Kohen Gadol, symbolizes the Kehunah. Moshe’s concern, suggests Horav Rogov, was that Hashem was about to make one unit out of Kehunah and Torah whereby the two concepts would be intrinsically interdependent upon one another. Thus, if the Kehunah would be in effect, Torah would also endure. Consequently, Moshe had every reason to be anxious. The Torah is our lifeblood. How could we exist without the Torah?
Hashem allayed Moshe’s fears by telling him that this was not the case. “Torah belongs to Me,” Hashem told Moshe. This means that Torah is nitzchi, eternal. Moshe and the Torah are not contingent upon Aharon. Being exclusive of one another ensures the continuity of Torah regardless of our situation. Moshe was to bring Aharon “near,” for the purpose of instruction in accordance with the Torah — not to make Torah contingent upon Kehunah.
