The conclusion of the seven days of inauguration for the Tabernacle brings a profound recognition of Aaron and his sons for completing a highly complex process. The primary approach among commentators is that the summary of their actions serves as a special praise. This praise highlights that they did not deviate in the slightest from the instructions they received [רש״י, מזרחי, ביאור יש״ר]. The Tabernacle service was filled with intricate details, and a person might naturally feel tempted to alter or improve certain aspects for the greater good of the ritual. However, Aaron and his sons understood that the service was akin to a precise medical prescription intended to rectify the sin of the Golden Calf. Consequently, they executed every detail exactly as commanded, without injecting their own ideas [פרדס יוסף, חומש קה״ת]. Their dedication was further demonstrated by their continuous presence at the entrance of the Tent of Meeting. They sat there day and night for the entire seven days, never leaving the area, even though Moses was the one actually performing the physical labor of the service [נחל קדומים].
Beyond their exactness in action, their greatest praise lay in their mindset. Aaron and his sons carried out the instructions with immense joy and agility, accepting the directives from Moses as if they had heard them directly from God. Aaron was an elder brother and a prophet in his own right, yet he allowed no room for jealousy or bruised dignity over receiving orders through his younger brother. Instead, he acted with complete humility, seeking no personal honor, and fulfilled the instructions like a decree from a king [משכיל לדוד, אדרת אליהו, גור אריה, מזרחי]. Furthermore, they accepted their role with joy even though they had a premonition that the dedication period would be accompanied by mourning for one of their own [שפתי כהן].
A subtle shift in how their obedience is described suggests deeper layers to the narrative. Some commentators explain that the phrasing indicates Aaron and his sons did everything God commanded but also added an action they were not instructed to do. This refers to the offering of the strange fire by Nadab and Abihu, which ultimately led to their deaths [רמב״ן, הטור הארוך, רבנו בחיי, רקנאטי]. Conversely, others argue that the incident of the strange fire occurred on the eighth day, entirely separate from the seven days of inauguration concluded here [העמק דבר, שפתי כהן]. According to this perspective, the comprehensive description of their actions indicates that Aaron and his sons spent these seven days engaged in deep Torah study, ensuring every law was perfectly clarified and understood.
The specific mention of Moses as the conduit for these instructions also carries significant meaning. One perspective suggests that this framing is actually meant to honor Aaron and his sons. Moses is presented merely as a messenger, emphasizing that Aaron and his sons were the primary focus and the true purpose of the command [מלבי״ם]. On a deeper level regarding the transmission of the Torah, the duality of the command reflects two sources of law. The instructions directly from God refer to the oral laws given at Mount Sinai, while the details delivered through Moses represent the laws he deduced himself, utilizing the power of study and analysis that God had granted to him [העמק דבר].