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Hebrew Text
וְהִלְבַּשְׁתָּ אֹתָם אֶת־אַהֲרֹן אָחִיךָ וְאֶת־בָּנָיו אִתּוֹ וּמָשַׁחְתָּ אֹתָם וּמִלֵּאתָ אֶת־יָדָם וְקִדַּשְׁתָּ אֹתָם וְכִהֲנוּ לִי׃
English Translation
And thou shalt put them upon Aharon thy brother, and his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister to me in the priest’s office.
Transliteration
Vehilbashta otam et-Aharon achicha ve'et-banav ito umashachta otam umileta et-yadam vekidashta otam vechihanu li.
Hebrew Leining Text
וְהִלְבַּשְׁתָּ֤ אֹתָם֙ אֶת־אַהֲרֹ֣ן אָחִ֔יךָ וְאֶת־בָּנָ֖יו אִתּ֑וֹ וּמָשַׁחְתָּ֨ אֹתָ֜ם וּמִלֵּאתָ֧ אֶת־יָדָ֛ם וְקִדַּשְׁתָּ֥ אֹתָ֖ם וְכִהֲנ֥וּ לִֽי׃
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Parasha Commentary
📚 Talmud Citations
This verse is quoted in the Talmud.
📖 Zevachim 19a
The verse is referenced in the discussion about the consecration of Aaron and his sons as priests, particularly in the context of the sacrificial service and the requirements for priestly garments.
📖 Menachot 51b
This verse is cited in the context of discussing the anointing and consecration of priests, focusing on the procedures and significance of their sanctification for service in the Tabernacle.
The Command to Consecrate Aharon and His Sons
The verse (Shemot 28:41) details the process of consecrating Aharon and his sons as Kohanim (priests) to serve in the Mishkan (Tabernacle). This involves four key actions: dressing them in priestly garments, anointing them with oil, filling their hands (a ritual of consecration), and sanctifying them. Each step carries deep symbolic and halachic significance, as explained by classical commentators.
1. Dressing in Priestly Garments (וְהִלְבַּשְׁתָּ אֹתָם)
Rashi explains that the garments themselves were essential for the priestly service—without them, the Kohanim were disqualified from performing their duties (based on Zevachim 17b). The Rambam (Hilchot Klei HaMikdash 10:4) further emphasizes that the garments were not merely functional but elevated the wearer to a state of holiness, enabling them to serve before Hashem.
2. Anointing with Oil (וּמָשַׁחְתָּ אֹתָם)
The anointing oil (shemen hamishcha) was used only for Aharon as Kohen Gadol (High Priest) and for kings, as derived from the Talmud (Horayot 11b). The Midrash (Shemot Rabbah 37:2) teaches that this oil symbolized divine wisdom and the spirit of prophecy, setting Aharon apart for his sacred role.
3. Filling Their Hands (וּמִלֵּאתָ אֶת־יָדָם)
This phrase, often translated as "consecration," literally means "filling the hand." The Ramban explains that it refers to the offering of the korban miluim (inauguration sacrifice), where the Kohanim placed portions of the sacrifice in their hands as part of their induction (Vayikra 8:25-28). The Sforno adds that this act demonstrated their complete dedication to divine service.
4. Sanctification (וְקִדַּשְׁתָּ אֹתָם)
Sanctification separated Aharon and his sons from the rest of Bnei Yisrael for their unique role. The Kli Yakar notes that this was not just a one-time event but an ongoing state—their lives were to be entirely devoted to holiness, as reflected in the laws of priestly purity and conduct (see Vayikra 21).
Purpose: To Serve as Kohanim (וְכִהֲנוּ לִי)
The ultimate goal of these rituals was to enable Aharon and his descendants to serve Hashem in the Mishkan and later the Beit HaMikdash. The Talmud (Yoma 72b) teaches that the garments atoned for specific sins, illustrating how the Kohanim served as intermediaries for the people. The Rambam (Hilchot Klei HaMikdash 8:5) emphasizes that their service was not for personal honor but entirely "for Me"—for the sake of Heaven.