The Zohar compares Moshe and Aharon to the shushvinin, the groomsman and bridal escort respectively, in the celestial marriage between G-d and the Jewish people. Moshe focused on bringing G-d to the Jewish people; Aharon focused on drawing the people to G-d. Moshe made G-d’s wisdom, the Torah, known to the world, whereas Aharon “loved the people, and drew them to the Torah.”
While both these tasks are integral to the marriage between G-d and the Jewish people, ultimately Aharon’s work is what completes and fulfills G-d’s most important desire.
This idea is hinted to by the fact that the Shechinah, the Divine Presence, did not rest in the Mishkan throughout the seven days of its inauguration, during which Moshe assembled and took down the Tabernacle daily. This caused the Jewish people to feel humiliated, says Rashi, until Moshe told them, “My brother Aharon is more worthy and important than I. Through his offerings and his service, the Shechinah will dwell among you.” Aharon’s service alone caused the Shechinah to dwell among the Jewish people, demonstrating that Aharon’s life mission to elevate the Jewish people is what truly brings about G-d’s ultimate delight. The goal of Moshe’s work—to draw G-dly revelation from above—is to stimulate and facilitate Aharon’s work, the Jewish people’s ascent from below.
This lends even deeper significance to the Mishnah’s directive, “Be of the disciples of Aharon... love the people [lit., creatures] and draw them near to the Torah.” In addition to the obvious benefit this brings to those whom we draw near, by doing as Aharon did and drawing others to the Torah, we merit that the Shechinah will dwell in the work of our hands, as it did in Aharon’s.
—Likkutei Sichos, vol. 7, pp. 298–299
