שמות, פרק כ״ח, פסוק א׳

The establishment of the priesthood in Israel represents a profound cosmic repair. Following the first sin, humanity distanced itself from God, and Adam was clothed in garments of animal skin. In a restorative contrast, Aaron is now separated from the rest of the nation to draw close to the holy, donning glorious spiritual garments designed to sweeten and repair the fractured world [צרור המור]. The instruction to draw Aaron near is not a physical summons, but a process of sanctification and elevation, lifting him and his sons to a spiritual rank approaching Moses' own prophetic level [שד״ל, העמק דבר, ביאור יש״ר]. Practically, this elevation takes place only after the construction of the Tabernacle is entirely complete [רש״י, מזרחי]. Moses is tasked with initiating this appointment because, until this moment, he has functioned as the ultimate priest. As the representative of the law and the nation, he alone possesses the authority to transfer this spiritual leadership [אבן עזרא, רש״ר הירש].

The primary approach among commentators is that Moses himself was denied the priesthood as a consequence of his stubborn refusal to accept God's initial mission at the Burning Bush. As a result, his name is notably absent from this entire section of the Torah. Nevertheless, God commands him to personally and joyfully initiate Aaron into the role. This joyful participation serves as an atonement for his past hesitation, repairing and drawing back the fragments of his soul that had distanced themselves [אור החיים, נחל קדומים]. When Moses learned that his brother's family had been chosen over his own, he experienced a profound sadness. This did not stem from jealousy, but rather from a deep yearning to perform the sacred service himself, coupled with the pain of seeing his own sons bypassed. God comforted him with the assurance that teaching and transmitting the Torah is spiritually equivalent to actively performing the commandments, and that his students are considered his true children [פני דוד].

The public nature of Aaron's dedication is also highly strategic, designed to prevent cynicism and gossip. Had Moses appointed his own sons or taken the priesthood for himself while demanding expensive garments and tithes from the people, cynics would have accused him of greed and a lust for power. By elevating Aaron and remaining a simple Levite himself, Moses proves to the entire nation that the appointment is a pure Divine decree [אברבנאל, אדרת אליהו, פני דוד]. Aaron is chosen specifically for his unique character. While Moses naturally leans toward spiritual isolation outside the camp, Aaron is deeply involved with the people and constantly pursues peace. God instructs Moses to embrace this trait, demonstrating that a true leader cannot remain disconnected from his flock [פרדס יוסף]. Although Aaron was involved in the sin of the Golden Calf, he merits this renewed closeness to God through Moses' intercessory prayer [כלי יקר]. On a deeper level, although Aaron belongs to the tribe of Levi—a tribe traditionally associated with strict justice and might—God transforms his inner essence into the loving-kindness and mercy required of a priest, drawing sweetness out of bitterness [רקנאטי].

The inclusion of Aaron's sons in this sacred calling presents a fascinating duality. One perspective suggests that the sons receive the priesthood exclusively because of their lineage, possessing no independent claim to the role. This reliance on inherent greatness later proves fatal for Nadab and Abihu when they mistakenly assume they are worthy to serve based on their own personal stature [העמק דבר, מלבי״ם]. Conversely, another approach argues that the specific detailing of their names highlights that each son is chosen precisely for his individual perfection and worthiness [אברבנאל, שטיינזלץ]. Regardless of this conceptual divide, commentators agree that the explicit listing of the four sons serves a vital legal purpose. It clarifies that only the sons anointed alongside Aaron receive the priesthood, specifically excluding older grandsons like Phinehas, who do not automatically inherit the status [רמב״ן, הטור הארוך, ביאור יש״ר]. Ultimately, this sacred service is dedicated to God for all eternity [דעת זקנים], establishing a clear, enduring hierarchy within the sanctuary that positions Aaron as the essential core and High Priest, while his sons serve as his dedicated assistants and successors in the holy work [רש״ר הירש, מלבי״ם].