The climax of the priestly ordination ceremony centers on a final act of sanctification involving blood and anointing oil sprinkled on Aaron, his sons, and their garments. The blood is taken from the ram of ordination, a peace offering meant to atone for the priests and set them apart to serve God [אבן עזרא, רלב״ג]. This final step completes the personal sanctification that began earlier with the placement of blood on the ear, thumb, and toe. It grants ultimate holiness to the priests and their clothing, reflecting their complete dedication and sanctification by God [רש ר הירש].
A practical question arises regarding the source of this blood, as it is taken directly from the altar. How can blood that has already been thrown against the altar be gathered again? [הדר זקנים, דעת זקנים]. One approach suggests that the collected blood is simply the remainder left near the altar after the initial throwing [רלב״ג]. A contrasting perspective views this as a highly unusual and deliberate act without parallel. By taking blood that has already absorbed holiness through direct contact with the altar and sprinkling it onto the priests, a deep connection is forged between the men and the altar. This serves as an eternal sign that the priests are God's exclusive servants, warning unauthorized individuals away from this sacred work [חזקוני].
The sequence of events surrounding this act reveals an interesting gap between the initial plan and its actual execution. Originally, the procedure prioritized the blood over the oil, implying an immediate need to sprinkle the blood right after it hit the altar, before it could naturally flow down the walls. Yet, when Moses actually performed the ceremony, he applied the oil first, delaying the use of the blood. This change was prompted by a miracle. The blood remained suspended on the altar wall instead of flowing downward. Recognizing this supernatural event, Moses understood that God wanted him to delay the application of the blood. The initial command, however, was framed entirely around the normal laws of nature, as one does not rely on miracles before they occur [העמק דבר].
When the sprinkling is finally performed, it acts as a twofold process. It is applied both directly onto the priest's physical body beneath his clothing, and onto his outer garments [אבן עזרא]. Through this comprehensive action, the ultimate goal of the ceremony is achieved, ensuring that the priest is completely holy and ready for his sacred duties [ביאור יש״ר].