The Ohr Hachaim explains why the Torah says וְאַתָּה – and you. Isn’t it obvious that it would be Moshe Rabbeinu’s job to give this message to Klal Yisroel? He was the one being spoken to until now, why should it have changed now?
He also asks why the Torah uses the word תְצַוֶּה and not the simple word צַו. Chazal tell us that the word צַו is the expression used by the Torah when encouraging people to do something that could cause loss of money. Why is the word תְצַוֶּה used?
The Ohr Hachaim explains that there is something unethical and immoral about lighting a Menorah in the Mishkan. It is a contradiction to our understanding of Hashem’s method of running the world. The Mishkan is the source of light in the world, it does not need corporeal illumination from the puny lamps fueled by the lowly olive oil. The true source of light, light that is manifold brighter than anything a human could produce, is not to be sullied with the simple light of a lamp.
Hashem wished that this Mitzvah not be told to Klal Yisroel in His name, He wanted Moshe to be the one to command Klal Yisroel to light the Menorah. This is why the Torah begins with the word וְאַתָּה – and you shall command Klal Yisroel to keep this Mitzvah. Moshe is the one commanding this, not Hashem directly.
The possuk adds תְצַוֶּה to underscore this point. He is not to tell them or repeat this command, rather to command them. If the Torah would have said צַו, we would have understood the command to be one from Hashem, underscored with a צַו to tell us that it is a Mitzvah that applies forever and will cost Klal Yisroel money.
This is also why the possuk continues with וְיִקְחו אֵלֶּיךָ - and they shall take to you. The oil is to be brought to Moshe, because Moshe is the one commanding this.
Another explanation offered by the Ohr Hachaim is that we find that Hashem charged Moshe with the building of a Mishkan. One could think that Moshe, with his heightened sense of responsibility for Mitzvos, great connection to holiness, and excitement to fulfill Hashem’s will, should be the one to fulfill the commandment alone. Hashem wished for the Mitzvah to be done on the level of Moshe Rabbeinu’s Mitzvos. The Torah now said that Moshe Rabbeinu was only more advanced than Klal Yisroel with the fact that he was the one transmitting Hashem’s message to Klal Yisroel. Otherwise, he was the same as all of them, and he was no more obligated in the building of the Mishkan than they were.
This is the meaning of the word וְאַתָּה – and you. Your portion of this Mitzvah is תְצַוֶּה אֶּת בְנֵי יִשְרָּאֵל – to be the one to command Klal Yisroel with this Mitzvah.
The Ohr Hachaim offers yet another explanation for this possuk. When Hashem gave the crown of Kehuna – priesthood to Aharon Hacohen, He gave the monarchy to Moshe Rabbeinu. Hashem is telling him that Aharon is to be the Cohen, and you shall command Klal Yisroel. He is the one to be the commander.
The Ohr Hachaim explains another possuk with this. וְאַתֶּם תִהְיו לִי מַמְלֶּכֶּת כֹּהֲנִים וְגוֹי קָּדוֹשׁ - And you shall be for Me a kingdom of priests and a holy nation.'
Three things are alluded to here, and they were all announced publicly at the same time. First, the possuk says that Klal Yisroel will have מַמְלֶּכֶּת – a monarchy. Moshe will be the king. Then we have כֹּהֲנִים – priests. Aharon and his sons will be the Cohanim. Third is the גוֹי קָּדוֹשׁ – holy nation, referring to the Leviim. All three were announced when the Mishkan was formed.
