Did Aharon feel slighted over not joining the nesi'im (tribal leaders) in their special voluntary offering, after having just spent seven days as the "center of attention" in the Mishkan during the seven days of milu'im offerings?
Rav Amital suggests that perhaps God intended to teach Aharon that even in fulfilling commands one can and should experience enthusiasm and pride.
Rashi famously opens his commentary to Parashat Beha'alotekha by citing a passage from the Midrash Tanchuma concerning the purpose served by the first section of this parasha. This section records God's instructions to Aharon relevant to the daily kindling of the menora, and the Midrash asserts that these instructions came in response to Aharon's despondency. The previous section tells of the special gifts and offerings brought by the tribal leaders in honor of the inauguration of the Mishkan, in which neither Aharon nor any other member of his tribe participated. Aharon felt distraught over his exclusion from this special celebration, and God therefore sought to comfort and reassure him by reminding of the privilege he was given to kindle the menora each day.
The Ramban raises a number of questions against this comment of the Midrash, including the obvious question of why Aharon would feel distressed over his exclusion from the tribal leaders' offering. After all, during the seven-daymilu'im procedure that preceded the Mishkan's inauguration, he offered numerous sacrifices, each day during this week. Why would he feel slighted over not joining the nesi'im (tribal leaders) in their special offering, after having just spent seven days as the "center of attention" in the Mishkan during the seven days of milu'im offerings?
The Ramban proposes but immediately dismisses a theory that Aharon perhaps felt distraught because his milu'im offerings were commanded by God, whereas the nesi'im acted voluntarily. Aharon's uneasiness stemmed from the fact that he did not volunteer to bring special gifts as did the other tribal leaders, and hence he found no solace in the fact that he had performed the obligatory milu'im rituals. But the Ramban, as mentioned, immediately dismisses this answer, noting that the kindling of the menora was similarly an obligatory ritual. Thus, if Aharon felt dismayed because he did not bring any voluntary offerings, a reminder about his role in kindling the menora would hardly settle his mind and offer reassurance.
The Rosh Yeshiva, Rav Yehuda Amital shelit"a (http://vbm-torah.org/archive/sichot/bamidbar/36-64behaalotekha.htm), suggested a possible defense for this explanation that the Ramban dismisses. According to the theory briefly proposed by the Ramban, Aharon felt something missing in simply complying with God's commands. Voluntary, self-initiated gestures as part of avodat Hashem have a certain degree of excitement and an emotional charge that one generally does not experience when he merely fulfills his responsibilities. Rav Amital suggested that perhaps God intended to teach Aharon that even in fulfilling commands one can and should experience enthusiasm and pride. Mitzva observance can be rewarding and gratifying even without the element of initiative and creativity that voluntary gestures involve. This notion is perhaps symbolized by the mitzva of kindling the menora. A flame is, by nature, restless; it rarely stands still, and it is always looking to expand. God perhaps indicated to Aharon that there is ample opportunity for this kind of fervor, excitement and continued growth within mitzva observance, and one need not search for new, self-initiated modes of expression to satisfy the innate drive for spiritual satisfaction.
Courtesy of Yeshivat Har Etzion - www.etzion.org.il