שמות, פרק כ״ט, פסוק ט׳

The ordination of the priests reaches a pivotal moment as they are dressed in the garments that will define their sacred service and establish their authority for generations. Aaron and his sons are bound together with a shared sash. The primary approach among commentators is that this shared action indicates the sash worn by the High Priest and the regular priests was completely identical, which is why it was not listed separately for Aaron earlier. Wearing the exact same sash carries deep symbolism, reflecting an equal moral purpose and a shared readiness for the work ahead, as Aaron and his sons rely on one another to complete the service [רמב״ן, הטור הארוך, תורה תמימה, רש״ר הירש, ברכת אשר]. However, for Aaron, this sash served as an additional outer belt worn over the inner belt of his special apron [ביאור שטיינזלץ]. Noticeably absent from this stage of the dressing process is any mention of trousers. Since these were meant to cover their private areas, Moses did not dress the priests in them; rather, they put them on themselves in private for modesty [רמב״ן, הטור הארוך]. Alternatively, the general instruction to dress the priests inherently included the trousers as well [אבן עזרא]. While the sequence of dressing here differs slightly from accounts elsewhere, the chronological order of these events is not meant to be strictly analyzed [רשב״ם].

Following the sash, the priests' headgear is securely wrapped and tied [אבן עזרא]. Although the instruction is given in the plural, it applies exclusively to Aaron's sons. Aaron himself did not wear this specific hat, and his unique turban had already been placed on his head [רמב״ן, הטור הארוך, ביאור שטיינזלץ]. This entire dressing process is far more than a mere ceremony; it is the very foundation of their role. The wearing of these garments not only sanctifies Aaron and his sons but also secures the right of priesthood for all their future descendants [ביאור שטיינזלץ, רש״ר הירש]. From this, a central legal principle emerges: the priesthood is entirely dependent on the garments. As long as the priests wear their designated clothing, their status remains intact. If a priest lacks even a single item, such as the sash, he is considered a regular person. Any service he performs in the sanctuary would be entirely invalid, making him liable to death by Heaven [תורה תמימה, גור אריה, פענח רזא].

The ordination process concludes with the concept of filling the hands of Aaron and his sons. This phrase is widely understood as a metaphor for official appointment and the delegation of authority, much like a ruler handing a symbolic object to a newly appointed deputy [רש״י, הכתב והקבלה, רלב״ג, רש״ר הירש, ביאור שטיינזלץ]. Others interpret the phrase more literally, suggesting that the priests approach God with their hands physically full of offerings [שד״ל]. It also signifies a period of practical training, ensuring the priests become fully accustomed to the demanding physical labor so they do not faint and their hands remain full of work [אבן עזרא, העמק דבר]. Additionally, it may serve as a reference back to their earlier anointing with oil [אור החיים]. Commentators differ on how this official empowerment was practically achieved. Some maintain that the mere act of donning the sacred garments completed their appointment [הכתב והקבלה, גור אריה], while others argue it required the combination of wearing the garments and performing the specific animal sacrifices that followed [מזרחי, שפתי חכמים, ביאור יש״ר].