In the beginning of Parshas Behaloscha, Hashem commands Moshe to tell Aharon to light the menorah, and the posuk says that Aharon did as he was told. "Vaya'as kein Aharon - Aharon did so; toward the face of the menorah he kindled its lamps just as Hashem had commanded Moshe" (8:3). Rashi comments that the extra words "vaya'as kein Aharon" reveal how praiseworthy Aharon was, that he did not change - "shelo shinah". Why is this so remarkable? Would we actually think that Aharon would light the menorah differently than he was told?
The Sfas Emes (5635) suggests that normally when a person does something for the first time, he feels exhilarated. But if he continues to perform the same action, his initial excitement will eventually wear off and the action will become more mechanical. The Torah is teaching that Aharon never changed in his performance of the mitzvah. Each time he kindled the menorah, he did so with the same enthusiasm he had the first time he fulfilled the mitzvah.
This attitude is important not just for lighting the menorah, but for all mitzvos. The posuk says, "On this day Hashem, your G-d, commands you to observe these decrees and laws" (Ki Savo 26:16). Rashi explains that the Torah uses the phrase "on this day" to highlight that "each day it should be in your eyes like something new." We should view mitzvah observance not as a burdensome obligation but as an exciting endeavor. The Torah alludes to this concept many times (see Rashi on Yisro 19:1, Va'eschanan 6:6 and Eikev 11:13).
In his introduction to the sefer Mesillas Yesharim, the Ramchal writes that one of the critical components of an ideal avodas Hashem is shleimus haleiv - serving Hashem with a full heart, as the posuk says "to serve Hashem with your entire heart" (Eikev 10:12.) This involves, among other things, performing mitzvos with heartfelt devotion, not just as a mitzvas anashim m'lumadah (Yeshaya 29:13) - doing mitzvos robotically, out of habit. A true oveid Hashem is one who observes mitzvos out of love, not just because he is obligated to do so. He puts his full heart into every mitzvah because he feels excited to be involved in its performance no matter how many times he has already done that mitzvah.
Such an attitude seems somewhat attainable in the realm of Torah study. The posuk says, "And it will be if you will surely listen - shamo'a tishma..." (Eikev 11:13). Chazal (Sukka 46b) explain that the Torah uses the double language of shamo'a tishma to hint to the fact that if you listen to the old, then you will also listen to the new. Rashi explains that this means if you review your old studies, then you will hear anew because you will arrive at a deeper understanding of the old teachings ("tischakeim bo lehavin devarim chadashim mitoch devarim yeshanim"). Each time a person reviews words of Torah, he discovers additional layers of meaning hidden within them. This revelation can be quite an enlightening experience and it can bring a person to a newfound sense of joy and excitement for talmud Torah.
But how can one maintain a sense of hischadshus - a feeling of freshness and exuberance - in mitzvos like tefilla, berachos, tefillin and tzitzis after observing these very same mitzvos day after day? How was Aharon Hakohein able to feel a heartfelt enthusiasm each time he lit the menorah?
The answer lies in another statement of Chazal about Aharon. Rashi, earlier in the parsha (8:2), quotes from the Midrash Tanchuma that the parsha of lighting the menorah is placed next to the parsha which describes the korbanos that the nesi'im brought at the inauguration of the Mishkan because when Aharon saw the nesi'im bringing korbanos he felt discouraged since neither he nor his shevet were included in this effort. Hakadosh Boruch Hu told him, "Your role is greater than theirs because you kindle and prepare the lights of the menorah."
Why was Aharon upset in the first place? After all, if Hashem did not ask of him to bring a korban, then wasn't he exempt? Why should there be any reason for distress? What's more, Aharon actually did bring his own special korbanos at the inauguration of the Mishkan (see the beginning of Parshas Shemini). So why did he feel left out just because he was not also included in the korbanos of the nesi'im? The answer is that Aharon was never satisfied with simply fulfilling his spiritual obligations. He cherished the opportunity to serve Hashem. That is why he felt upset when he was excluded from the special korbanos of the nesi'im.
For the same reason, Aharon felt a newfound excitement each time he lit the menorah because when a person appreciates that serving Hashem is a privilege, then it never gets stale. Each mitzvah is an opportunity to connect with Hashem, the Giver of the mitzvah, and to be elevated in the process. If a person sees a mitzvah as a gift - no less than the gift of a spouse or a close friend - he will perform that mitzvah with exuberance and devotion each and every time, showing attention to every detail, savoring every moment that he is involved in the mitzvah, because he understands that mitzvos are not just obligations but they are really Hashem's expression of love for Klal Yisrael and they are opportunities not to be squandered.