ויקרא, פרק ח׳, פסוק ל״ג

The culmination of the priests' training required a profound shift in their daily reality. Aaron and his sons were instructed to remain within the Tabernacle compound for seven consecutive days [הכתב והקבלה], completely withdrawing from their homes and regular routines [ביאור יש״ר]. This period marked the completion of their preparation, representing a state of spiritual perfection [רבנו בחיי, ביאור שטיינזלץ]. Yet, a subtle shadow hung over this milestone. A missing letter in the Hebrew text describing their ordination serves as an early hint that the joy of the Tabernacle's dedication would remain tragically incomplete, foreshadowing the sudden deaths of Aaron's sons, Nadab and Abihu, on the eighth day [פענח רזא].

The process of their official appointment is described conceptually as filling their hands, an idea that carries several layers of meaning. The primary approach among commentators understands this as a formal transfer of authority, much like handing someone a leather glove as a symbol of their new power and role [פרדס יוסף]. On a practical level, Moses physically placed the sacrificial offerings into the hands of Aaron and his sons, transforming their hands from empty to actively engaged in holy service [רא״ש, אם למקרא, ביאור יש״ר]. Furthermore, these seven days served as an intensive period of apprenticeship. Because Moses, acting as the ordaining authority [רד״צ הופמן], performed the actual sacrifices during this time, the priests were required to stand close by, observe his actions, and practice their manual dexterity before assuming their duties [העמק דבר].

The requirement to remain at the entrance of the Tabernacle prompted varied interpretations regarding the strictness of their confinement. One perspective maintains that their presence had to be absolute and uninterrupted, day and night. Since they were not yet authorized to perform the service themselves, their only task was to wait, study, and prepare in that exact spot [רש״ר הירש, רד״צ הופמן]. Conversely, others suggest that while they were forbidden from returning home or engaging in outside affairs, they were certainly permitted to step away for basic human needs. This view notes that the Torah occasionally employs slight exaggeration to make a point, just as the thirty days of mourning for Moses did not mean the Israelites cried every single waking second [אבן עזרא, חזקוני]. A third approach argues that the restriction against leaving applied only during the specific times when the ordination sacrifices were actively being offered [העמק דבר].

A logistical challenge arises from the physical reality of the Tabernacle during this training week. Tradition dictates that Moses would assemble the structure each morning and dismantle it every evening, only leaving it permanently standing on the eighth day [רא״ש, אדרת אליהו, מלבי״ם]. If the structure was taken down at night, it raises the question of how the priests could remain at its entrance. Some explain that they simply sat at the entrance during the early part of the night, right before Moses dismantled the structure [מלבי״ם]. Another approach offers a more conceptual solution: even when the physical walls were taken down, the designated space retained its holy boundaries. Since there was no other location defined as being inside, the very act of staying within that general footprint, without wandering elsewhere, fully satisfied the requirement to remain within the Tabernacle [צפנת פענח].