Was something unique about the process of Aharon HaKohen’s anointing that compelled the Torah to emphasize “as you anointed their father”? The meshichah, anointing, was the same for the Kohen Gadol, High Priest (Aharon HaKohen), as it was for the Kohen Hedyot, common Kohen (Aharon’s sons). What might have catalyzed changing the process of the anointing? In his Meshech Chochmah, Horav Meir Simchah, zl (Dvinsk), offers a novel insight. When Moshe Rabbeinu anointed his brother, Aharon, as Kohen Gadol, he felt no jealousy. After all, Moshe was undeniably the Navi, Prophet, manhig, leader, Melech, king, Kohen Gadol, High Priest. (He served for a few days prior to its transference to Aharon.) He had everything. Nothing aroused his envy. With regard to Aharon’s sons, however, a slight issue arose: Moshe would not see his sons named as his successor. It would be Yehoshua. Every father wants to see his son succeed him and continue his legacy. Moshe was no different. Apparently, his sons were worthy – just not as worthy as Yehoshua. Moshe understood that one’s son inherited the kedushah of Kehunah, Priesthood. Once a kohen, always a kohen. Moshe’s position as Rabban shel Kol Yisrael, quintessential Rebbe and leader of the nation, was not transferable. It had to be earned.
Moshe was happy for his brother. He was happy to see him anointed as Kohen Gadol. He might have felt a twinge of envy when he anointed Aharon’s sons, knowing that he would never derive this nachas from his own sons. Thus, Hashem told him to maintain the same joy in anointing Aharon’s sons as he had when he anointed their father.
