ויקרא, פרק כ״א, פסוק כ״ד

The conclusion of the laws regarding priestly holiness transforms the purity of the Temple service from a private duty into a national responsibility. Moses communicates all the commandments that God commanded him [מזרחי]. This final address actually applies to the preceding sections. Because earlier laws sometimes lacked explicit mention of communication, or omitted specific groups like Aaron’s sons or the Israelites, this conclusion fills in those gaps and gathers all the intended audiences together [ביאור יש״ר, פירושי רד צ הופמן].

The specific order of the audience—beginning with Aaron, moving to his sons, and finally extending to all the Israelites—mirrors the established method of Torah instruction. Moses would first teach Aaron, then his sons, and ultimately the entire nation [העמק דבר].

A natural question arises as to why the entire nation is addressed regarding laws that deal exclusively with priestly matters, such as physical blemishes and ritual impurity. The primary approach among commentators is that addressing the Israelites serves as a directive for the national courts to supervise the priests. Maintaining the standards of the Temple is not an isolated, internal affair left solely to the priests. Instead, the public and the courts bear the obligation to oversee the priesthood, ensuring they follow the law and removing blemished priests from active service.

This shared command establishes a comprehensive system of mutual responsibility and oversight. Aaron instructs his sons, the sons monitor one another, and the Israelites supervise the priesthood as a whole [מלבי״ם, צפנת פענח]. While some note that the actual enforcement was carried out by a specialized court of priests [צפנת פענח], the broader framework underscores the idea that preserving the perfection of the Temple and keeping it free from flaws is a mission entrusted to the entire nation [רש ר הירש].

Beyond the general oversight of the courts, this responsibility has a direct, practical meaning for every individual Israelite. Because the Israelites are the actual owners of the sacrifices brought to the Temple [ברכת אשר], they are cautioned not to hand their offerings over to priests who have physical blemishes [חזקוני]. Additionally, they are warned not to bring flawed animals to the priests for sacrifice [אבן עזרא].