Both statements in Rashi are difficult. First why was it that Aharon was distressed for not participating in the offerings of the princes. After all, Aharon actually sacrificed the offerings brought by the other princes. Second, what sort of reward is the lighting of the candles? He wanted sacrifices and he receives candles! (for a fuller exposition of the questions, cf Ramban ad loc).

Pri Zadik uses this problem as a source for explaining the relationship between written Torah and the Oral Law and Aharon's specific role in cementing this relationship (cf Pri Aadiq beginning of Chanuka in vol l, and beginning of his comments to Behaalotecha in Bamidbar, vol lV.

The tabernacle was built according to the specifications of the written law. In the Parshiot Teruma Tezave, Ki Tisa, Vayakhel and Pekudei, the dimensions of the Tabernacle are specifically stated. The Tabernacle was the "written law". The physical structure represented the written law and reflected its directions precisely.

However we cannot live dependent only on the written and unchanging law. There has to be a mechanism to enable the Torah to direct our lives in what is a changing world and difficult situations.

When the princes offered their sacrifices as part of the inauguration of the Tabernacle they were acting as part of the "written law". Aharon was distressed that he did not have a particular role in the inauguration, but served alongside the princes in giving the sacrifices themselves.

Hashem told Aharon that his is the greater appointment. He is responsible for the light which represents the oral law. The oral law makes it possible to live according to the written law, and even if the Tabernacle/Temple is destroyed, the oral law continues to inform our decisions and actions.

For Pri Zadik, the oral law is not simply an exposition of the written law and therefore subservient to it; the oral law is the life force that enables the people to continue their existence as acceptors of the Torah even after the Temple is destroyed, and that part of the written law is no longer relevant for us.

For Pri Zadik, the oral law enables us to live, and that is one of the messages of Chanuka. The Temple was recaptured, purified and the service begun anew by the Hashmonaim. But this victory was incomplete, and only two hundred years later we are confronted with the great destruction and exile. However, the lighting of the candles, which represented our dependence on the oral law, is what enabled us to continue our march through history which ultimately will lead us back to the Temple and the written law.