Here we mentioned the chiddush of the Briskor Rav that the avodah of the ketores is different from that of the korbanot tzibbur. When it comes to korbanot, the mitzvah is to achieve kapparah. However, regarding the ketores the mitzvah is merely to do the act of offering the ketores. He supports this from the terminology of the Rambam is the Sefer Hamitzvot who says the mitzvah of the korbanot is one the tzibbur and fulfilled by the kohanim. Regarding the ketores, he says the mitzvah is one the kohanim to offer the ketores. The need for communal atonement is not an integral part of the mitzvah. The Achronim point out that regarding the mitzvah of lighting the menorah the Rambam also says the mitzvah is on the kohanim to light it (asseh #25.)
The Daas Zekanim in Terumah (25:6) says that the Torah mentions the שמן למאור within the parsha of the building of the mishkan because it’s also part of the building of the mishkan because a house without light isn’t a house. Based upon this it could shed light on the aforementioned Rambam. The need for a menorah isn’t for atonement, its to complete the building of the mishkan.
Now we understand why Aharon is comforted with the lighting of the menorah and not with another one of the mikdash activities (see Rashi, Ramban.) In order to inaugurate the mishkan, it had to be an avodah that would consecrate the mikdash and that is accomplished through lighting the menorah.