שמות פרק כז, כ וְאַתָּה תְצַוֶּה אֶת-בְּנֵי יִשְׂרָאֵל
We know that the Torah has 54 Parshios with no less than 10 in each Sefer. However, the Zohar mentions that there are only 53 Parshios (ג"ן). One explanation is that this Parsha does not mention the name of Moshe (since his birth). Since this Parsha is similar to Terumah, we can count them together as one Parsha and alleviate the “disgrace” to Moshe of having a Parsha without his name.
שמות פרק כז, כ וְאַתָּה תְצַוֶּה אֶת-בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת
In Parshas Chukas, regarding the Parah Adumah, the verse also uses the words ויקחו אליך. In that matter, the Medrosh (as cited by Rashi) says these words teach us also that future generations would merit their Parah from the one that Moshe made. Accordingly, one can also say that the future generations would benefit from their lights (knowledge that the Shechina rests on the Jews) due to the merit of the menorah made by Moshe.
שמות פרק כח, א וְאַתָּה הַקְרֵב אֵלֶיךָ אֶת-אַהֲרֹן אָחִיךָ וְאֶת-בָּנָיו אִתּוֹ מִתּוֹךְ בְּנֵי יִשְׂרָאֵל
The words מתוך בני ישראל is not well understood in the context of this verse. It is possible to say that the words are alluding to the humility of Aharon, that he did not wish to be elevated to this high position. This is similar to the incident at the time that Shaul was selected to be King. Shmuel the Prophet announced Shaul as the next King. Yet the verse says that Shaul was hiding among the vessels, since due to his humility he did not wish to be placed in a position of authority. So, too, by Aharon, he was among the people, not wishing to be selected to a separate place from the people. Thus, the verse testifying to his humility explains that this is the causation that he became exalted and honored.
שמות פרק כח, ב וְעָשִׂיתָ בִּגְדֵי-קֹדֶשׁ לְאַהֲרֹן אָחִיךָ לְכָבוֹד וּלְתִפְאָרֶת:
Why the need for the special Mitzvah to honor the Cohanim with special clothing? It is natural for religious leaders to dress well.
Possibly, the clothing actually were a means of deliberate “disgrace”. Perhaps, the honored clothes revealed that they were not (or should at least consider themselves not) Talmid Chachamim. A true Talmid Chacham does not need extra beautiful clothes to express their honored position.
Another matter regarding the special clothing to be discussed is the matter of using silk for the clothing. Silk is derived from a non-kosher source (and seemingly should not be used).
We know by the Korbanos that honey is not used with the meat, since honey is from a non-kosher source (bees). Even though eating honey is permitted, nevertheless, for the holy purposes of the Mikdash, it is not permitted, due to the honor of HaShem. Thus, we do not permit something for the Mikdash that has its source from a tamei item.
Thus, even though silk is used to make expensive and beautiful clothing, we would think that we could not use silk since that product results from non-kosher worms. This cannot be compared to תולעת שני (crimson wool) since this is only a dye who’s color is similar to the eggs of a worm, and not from the worm. (Thus, the Chida states that חלזון (animal that provides the dye for tzitzis and items in the Mikdash) must be a kosher animal and not the common assumed non-kosher animal.)
Rabbi Epstein wonders about this question, and remains without an answer and does not know why more commentators are not bothered.