Meir Tzvi Berman

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Parshas Vayakhel-Pikudei

U'Moshachto Osam Ka'asher Moshachto Ess Avihem "And you shall anoint them (Aharonís sons) just as you anointed their father (Aharon)."

Why was Moshe instructed to anoint them in a fashion similar to Aharon's anointing?

Moshe's position was equivalent to that of a king and he was the foremost prophet. His distinctions were greater than that which was being bestowed upon Aharon. Therefore, there were no grounds for Moshe to envy Aharon's installment as High Priest.

However, Moshe's greatness was not hereditary and his sons had no special position within the Jewish people. Thus, there could have been room jealousy when Moshe anointed Aharonís sons, which represented the fact that Aharonís greatness will extend to all of his future descendants.

So, Moshe was directed to anoint them "just as" he had anointed Aharon - meaning with the same whole heartedness and without the slightest twinge of jealousy
(Meshech Chochma - Ma'ayana Shel Torah)

Vayakem Moshe Ess Hamishkon.... Ka'asher Tziva Hashem Ess Moshe "and Moshe erected the Tabernacle ...and he put the covering of the tent over it from above just as Hashem (G-d) commanded Moshe."

It is interesting to note that when the Torah describes Moshe's erecting the Mishkan (Tabernacle) it says that he did what Hashem commanded Moshe, not what Hashem commanded him.

We can explain this as follows.

Moshe received instruction directly from Hashem, which is a great distinction. Although this could have made him proud, he carried out his instructions with great humility, as if he had not been the honored recipient of the divine instruction.

This is indicated by the usage of the phrase "just as Hashem commanded Moshe" rather than "just as Hashem commanded him. Moshe fulfilled the commandments as if they had been given through another individual named Moshe, rather than to himself.
(Choshva L'Torah Maayanim Shel Torah)

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