Perhaps another reason is the very fact that lighting lamps in a Sanctuary which is supposed to be the source of our enlightenment seemed quite inappropriate. The Torah had to tell Moses that such considerations not withstanding, Aaron was to light the lamps on the Lampstand. This commandment was not given to Israel by God, for the reason I have just mentioned, but Moses himself (in his own name) should proceed to instruct the Israelites as a sign that they should honour the Lampstand by providing the oil to light its lamps. By saying to Moses ואתה, God hinted that the directive was to appear as if it had emanated from Moses rather than from God. By telling Moses to "command" the Israelites rather than merely to "speak" to them as was the norm, this served to make the matter more urgent in their eyes. Had God used the normal form of address the Israelites would not have felt especially urgent about this directive. God meant for Moses to add his own exhortation to that of God. The expression תצוה rather than צו was meant to make the directive appear as having emanated from Moses rather than from God Himself. God mentioned to Moses that although the directive was phrased as תצוה, and not as תדבר, and this was to convey the impression that it emanated from him, this was no reason to treat it more lightly than if it had appeared to emanate from God Himself. Using the root צו rather than the root דבר was meant to ensure that the people would relate to this commandment with urgency, eagerly. The combination of the use of the root צו on the one hand and the future tense as expressed by תצוה rather than the imperative צו, were meant to achieve that the donations for the oil should be motivated by the desire of the donors to honour the Tabernacle, i.e. to honour God. At the same time the fact that the directive appeared to emanate from Moses rather than from God was not to result in it being considered as an unimportant command. Perhaps the words: "and they shall take to you (pure olive oil)," are an expression of the nature of this commandment, i.e. that the people should feel they bring it to Moses, personally, not to Moses in his capacity as God's representative.

ואתה תצוה, “and you are to issue instructions, etc.” Moses has not been mentioned by name in this portion, seeing that he had said to God that God should erase his name from His Book. (Exodus 32,32) Although Moses had said this conditionally, i.e. if God were to kill the Jewish people as punishment for the sin of the golden calf, we have a rule that a curse of a sage, even if uttered only as something conditionally, is taken by God at face value. (Zohar Chadash, 60) Other commentators explain the absence of the mention of Moses’ name here as due to the subject matter following being the priestly garments of Aaron, the High Priest. Originally, Moses himself had been slated to be the High Priest. The fact that this honour was now being given to Aaron, might have produced a certain amount of regret on Moses’ part if he had heard his name mentioned as being part of transferring this rank to his brother. To forestall as much as possible any feelings of sorrow on Moses’ part, the Torah referred to him anonymously.

(1) “And you, draw Aaron your brother near to you, and his sons with him, from among the children of Israel, to serve Me: Aaron, Nadav and Avihu, Elazar and Itamar, Aaron’s sons” (Exodus 28:1).
“And you, draw Aaron your brother near to you,” that is what is written: “From it will come a cornerstone, from it a peg, from it a bow of war” (Zechariah 10:4). Come and see: When the early nations would seek to appoint a king for themselves, they would bring [a man] from anywhere and appoint him over them, as it says: “He reigned in Edom” (Genesis 36:32), from Dinhava, from Basra, and likewise, all of them.1The Torah (Genesis 36:32–39) lists various kings of Edom and where they were from; the first two were from Dinhava and Basra, respectively. These places were not in Edom. But Israel is not so. Their great ones are from them, their kings are from them, their priests are from them, their prophets are from them, their princes are from them, as it is stated: “From it will come a cornerstone,” this is King David, as it is stated: “The stone that the builders rejected became the cornerstone” (Psalms 118:22).2The Sages apply this verse to King David (see Midrash Tehillim 118), who was a humble shepherd and the youngest and least prominent of his brothers before he was appointed king. “From it a peg” this is the High Priest, as it is stated: “I will affix him as a peg in a secure place” (Isaiah 22:23). “From it a bow of war,” as it is stated: “They were armed with bows, both right and left-handed” (I Chronicles 12:2). “From it every oppressor will be gone together” (Zechariah 10:4), these are the judges’ scribes. And likewise it says: “And you, draw Aaron your brother near to you, and his sons with him.” From where? It is from among the children of Israel.
This is analogous to a king who had a friend and sought to appoint a treasurer, and he appointed [his friend] over his entire treasury. Sometime later, he sought to appoint a military chief of staff, and that friend thought that perhaps he would choose him, but he did not choose him. [The king] said to him: ‘Go and appoint a military chief of staff.’ He said to him: ‘My lord, from which noble family?’ He said to him: ‘From your noble family.’ So too, the Holy One sought to appoint someone over the labor of the Tabernacle, and God selected Moses as the administrator over the judges and over everything. When the Holy One sought to appoint a High Priest, Moses thought that perhaps he would become the High Priest. The Holy One said to him: ‘Go and appoint a High Priest for Me.’ He said before God: ‘From what tribe shall I appoint for You?’ He said to him: ‘From the tribe of Levi.’ At that moment, Moses rejoiced. He said: ‘My tribe is so beloved.’ The Holy One said to him: ‘It is Aaron, your brother.’ That is why it is stated: “And you, draw Aaron your brother near to you.”

(2) Another matter, “and you, draw…near to you,” they said: When Moses descended from Sinai and saw Israel engaged in that act,The sin of the Golden Calf. he looked at Aaron and he was striking it with a hammer. He intended only to delay them until Moses descended, but Moses believed that Aaron was a partner with them, and he was upset with him. The Holy One said to him: ‘Moses, I know how Aaron’s intention was for the best.’ This is analogous to a prince who was arrogant, and he took the chisel to undermine his father’s house. His tutor said to him: ‘Do not exhaust yourself, give it to me and I will undermine it.’ The king looked at him and said to him: ‘I know what your intention was. As you live, I will not place anyone in charge of my palace other than you.’ So too, when Israel said to Aaron: “Rise, craft us a god,” (Exodus 32:1), he said to them: “Remove the rings of gold” (Exodus 32:2). He said to them: ‘I am a priest, I will craft it and I will sacrifice before it.’ But he engaged in it only to delay them until Moses would come. The Holy One said: ‘Aaron, I know what your intention was. As you live, I will not place anyone in charge of the sacrifices of My children other than you,’ as it is stated: “And you, draw [Aaron your brother] near to you.” Where did God say this matter to Moses? At the Tabernacle.
Rabbi Levi said: [This is analogous] to the friend of a king, who was the finance minister and the justice minister. [The king] sought to choose a military chief of staff and informed [his friend], saying to him: ‘It is your brother.’ So too, the Holy One selected Moses as the finance minister, “not so My servant Moses; [in all My house he is faithful]” (Numbers 12:7). He selected him as justice minister, as it is stated: “Moses sat to judge the people” (Exodus 18:13). When He sought to appoint a High Priest, God informed him and said to him: ‘It is Aaron your brother.’

Exodus 27;20 “they shall take to you pure oil of beaten ‎olives for lighting;”we know that the evil urge is trying to ‎seduce human beings by causing them to give in to lust and the ‎desire aroused by what they see that appeals to them. It is his ‎foremost desire to prevent man from carrying out the ‎commandments of his Creator. What is the remedy that can stop ‎the evil urge in his tracks? The remedy is for man to use logic. He ‎should say to himself that if fulfilling his desire to satisfy his lust ‎and cravings with merely physical objects, objects that satisfy ‎only momentarily, how much more worthwhile is it for him to ‎satisfy his ability to come closer to his Creator and to experience ‎enduring satisfaction from the result?‎
When a person applies this kind of reasoning and as a result ‎eschews sin in favour of carrying out what he knows to be God’s ‎will, even the evil he had had in mind originally becomes a ‎כסא‎, ‎‎“throne, supporting stool,” for the good he does. When God ‎created evil [only in its most primitive stage, ‎ברא‎, ‎Ed.] in the first place, God did so in order to provide God's ‎creatures with this additional merit when he decides to carry out ‎God’s will although he had been given another option. By creating ‎evil, God had, so to speak, placed man at a distance from God. ‎When man has to cover this distance in order to approach God ‎more closely, God derives far more satisfaction from man’s efforts ‎to serve God than God would if such “service” would be “natural.” ‎Any ‎תענוג‎, pleasurable experience, regardless if it is experienced in ‎our spheres of the universe or in the celestial spheres, retains its ‎flavour only when it is not a continuously, repetitive experience. ‎When it is experienced at relatively infrequent intervals it is ‎especially welcome as such. When God observes how man in the ‎attempt to come closer to God essence, has to break through ‎repeated obstacles, this is what pleases God.‎
It is the tzaddik’s challenge to sublimate all those ‎thoughts that could so easily have led him astray instead of ‎confirming him in his pursuit of ‎קרבות ה'‏‎, close affinity to ‎‎Hashem.‎
It is altogether not surprising that in this quest, even the ‎‎tzaddik from time to time is assaulted by what we would ‎term “unworthy thoughts;” this happens in order to afford him ‎an opportunity to refine and sublimate such thoughts when he ‎stands in prayer before the Almighty. Another challenge facing ‎the tzaddik is to try and elevate others, so that they too will ‎come closer to their Creator. If he were to be concerned ‎exclusively with purifying his own soul and personality, he would ‎have left unused a channel that could provide God with pleasure, a ‎serious deficiency [as we know from Avot 5,12 where ‎people who give charity without endeavouring to involve others ‎in the same mitzvah are not complimented for their charitable ‎activities. Ed.] If and when the tzaddik ‎engages in helping others to establish closer ties with their ‎Creator, God’s pleasure of his service will keep increasing even ‎though he has been serving God constantly, without interruption. ‎When applied to the symbolism expressed by lighting the ‎menorah and keeping it burning, the commandment of ‎ואתה תצוה ‏וגו'‏‎, contains the challenge addressed to every true servant of the ‎Lord to elevate both himself and his peers.
In kabbalistic parlance every thought formulated, reflects the ‎letters it contains if it were committed to paper or parchment. ‎Alien thoughts, i.e. unworthy thoughts, are considered as ‎‎“broken letters.” The word ‎כתית‎, crushed, symbolizes such ‎thoughts, and the function of the servant of God, primarily the ‎priest representing the collective soul of the Jewish people, is to ‎elevate, i.e. ‎להעלות‎, to sublimate such unworthy thoughts so that ‎they all point in the direction of the ‎נר תמיד‎, “the eternal flame,” ‎expressing the desire for communion with the Creator. That ‎expression reflects the satisfaction, pleasure derived by the ‎Creator from efforts by God's people who crave God's closeness.‎ ‎