We all know the fact that Moshe’s name does not appear in this week’s parasha. The commentators connect it to Moshe’s comment in next week’s parasha (regardless of the chronology of the events, the text itself of the Torah was written at the end of the forty years):
The Baal Haturim says that while ה׳ did not erase Moshe from the Torah as a whole, he was erased from this section:
His name is not mentioned here, because he cannot wear the בגדי כהונה. He lost that chance back in פרשת שמות:
And the עגמת נפש is more than the fact that he is not a Kohen, but that his children have lost the chance as well:
Actually, Moshe did serve as a Kohen, during the seven days of the inauguration of the משכן, as described in the end of the Parasha. But he still couldn’t wear the בגדי כהונה:
The fact that he wears an unfinished plain cloak symbolizes the fact that he may act as a Kohen temporarily, but cannot pass it down. It isn’t really his role.
And the nature of כהונה is that it is heritable:
Aharon’s כהונה represents his role as intermediary between ה׳ and the people. Moshe in a fundamental sense is not a representative of the people. He brings the Torah down, as the representative of ה׳. He is sui generis:
There’s another irony in the parasha: Moshe may not be mentioned, but the command to dress Aharon is addressed directly to him:
The Midrash sees this as an affront to Moshe:
And this continues up to the moment that Aharon dies: Moshe is the one who has to transfer the בגדי כהונה to Aharon’s son:
I think this goes back to who Moshe really was. He wasn’t the representative of the people because he was the representive of ה׳. At a deep level, he couldn’t relate to them. As the Sfas Emes says:
Before חטא העגל, Moshe could have been the Kohen. The people were at a level that that Moshe could relate to them. After the חטא, Moshe says, “If בני ישראל don’t return to a level such that I can be their Kohen, then there’s no point in having me in the Torah—the story of בני ישראל—at all”. ה׳ responds that no, he is still needed. But he will be omitted from the parasha of the בגדי כהונה. Moshe doesn’t need clothing of glory; he is a manifestation of G-d’s glory:
And this fact that Moshe didn’t have as close a relationship with the people as Aharon continued after his death:
So the fact that Moshe could only dress his brother in the בגדי כהונה but could not wear them himself is both his distinction and his tragedy. And it started when he was first sent on his mission; he didn’t really trust בני ישראל:
And the מדה כנגד מדה was Moshe’s role in putting the בגדי כהונה on Aharon: