שמות, פרק כ״ח, פסוק מ״א

The transition of Aaron and his sons from ordinary men to dedicated servants of God requires a meticulous process of physical and spiritual preparation during the establishment of the Tabernacle [רשב״ם]. This transformation involves distinct, sequential stages: donning sacred garments, anointing with oil, formal ordination, and final sanctification.

Moses is instructed to dress each man in the garments appropriate for his new rank. Aaron receives the eight specific garments of the High Priest, while his sons are dressed in the four garments of a regular priest [רש״י, רלב״ג, ביאור יש״ר, קאסוטו]. This procedure is carefully timed so that all of them are clothed and anointed on the exact same day [הטור הארוך]. The act of dressing them must be performed consecutively without any interruption, making it as though they were all clothed simultaneously [פרדס יוסף]. The sequence of these actions is exact and binding; they must first be dressed in their priestly clothing before any anointing takes place [אור החיים].

Once they are properly clothed, a special anointing oil is applied directly to their bodies, rather than to their garments [רש״י, גור אריה, ביאור יש״ר]. This act serves as an official mark of appointment, much like the anointing of a king [קאסוטו]. Beyond serving as a formal, external symbol of authority, the oil works on a deeper level. It brings about a spiritual elevation of the priests' souls, adding to the greatness and dignity already bestowed upon them by the sacred clothing [העמק דבר, גור אריה].

Following the anointing is a formal empowerment for their new role. The primary approach among commentators is that this stage represents education, ordination, and the granting of authority. Just as a newly appointed official might be handed a symbol of his office or a craftsman the tools of his trade, the priests are symbolically handed the authority of the priesthood [רש״י, ביאור יש״ר, קאסוטו, ברכת אשר]. Others disagree with the comparison to external symbols of power, explaining this empowerment in terms of personal completeness. An ordinary person is considered lacking when it comes to sacred service, but once fully prepared and authorized, his capacity becomes whole and fit for all Temple duties [רמב״ן, ספורנו]. A more practical perspective suggests that this empowerment refers to the actual offering of sacrifices during their inauguration days. The priests physically train for the Temple service, accustoming themselves to the work and performing it with diligence rather than slackness [רלב״ג, אבן עזרא הקצר, העמק דבר]. On a deeper, spiritual level, this stage of preparation is seen as drawing down God's attribute of kindness upon them [אור החיים].

The final stage of their preparation is sanctification. Some explain that this is accomplished verbally, through a formal declaration that they are holy [אבן עזרא, חזקוני]. Others maintain that sanctification takes effect through the actual offering of sacrifices that follows their dressing and anointing [אור החיים]. This newly acquired holiness requires the priests to separate themselves and maintain a higher standard of sanctity than the rest of the Israelites. However, they must be warned that this elevated status should not lead to arrogance; rather, they must understand it as the necessary and proper state for those who serve God [העמק דבר]. Only at the conclusion of this comprehensive process are they fully ready to step into their roles and serve God in holiness [שטיינזלץ, קאסוטו].