Parsha Tzav: Day #4 (Leviticus 8:1-13 ) (Study Notes)
Leviticus 8:1-13
Parsha Tzav: Day #4
Study Notes
Leviticus chapter 8 discusses the official anointment of Aaron and his sons as priests.
(Leviticus 8:1-2)
The opening verses of today’s study tell us about the specific items that are to be brought to the consecration ceremony by Aaron and his sons. The items that Moshe is instructed to bring include:
Aaron and his sons
The priestly vestments and clothing. These garments were the clothing garments made in Exodus, under the instructions given by Hashem to Moshe on Mount Sinai. These vestments are are also those garments whose cloth the Israelite women would have helped to weave; whose sashes they would have sewn.
The anointing oil. This is the oil that was commanded to be made in Exodus as well.
The Bull of the sin offering. This would be the sin offering discussed in Leviticus 4:3-12.
The two Rams of well-being.
The basket of unleavened bread.
The Rams and the basket of unleavened bread listed above are items that are also mentioned in Numbers 6 as coinciding with the Nazarite offering after his vow is over. Here, in Leviticus chapter 8, the priests are to bring these items at the start of their priestly service.
The timing of these two offerings by the priests can be understood in one of two ways. First, the priests' offering these sacrifices at the start of their service can be seen as distinguishing the Priests from the layperson who chooses to take the Nazarite vow and so consecrate themselves to the service of Hashem.
Conversely, we can also view the offerings from a viewpoint as if Aaron and his sons had taken the Nazarite vow. In this case, the ram and unleavened bread of the Nazarite would be fitting offerings at the consecration ceremony if Aaron and his sons had taken Nazarite vows prior to being exalted to the status of priest. At the time of being consecrated for priesthood, they would likely end the Nazarite vow (a vow any Israelite can take) prior to taking the yoke of priesthood.
(Leviticus 8:5)
Moshe was then to call the entire community to gather at the entrance of the Tent of Meeting—the place where the sin offering of the priests and the community were to be slaughtered. We learn that Moshe then declares to the entire community that the anointing and appointing of the Priests was commanded by Hashem to be done.
It is not surprising that Moshe was commanded by Hashem to say this to the community since they were in the habit of questioning Moshe and his sole authority in the wilderness. It would not be hard to imagine that there would also be questions regarding the appointment of additional priests over the congregation, which was occurring with the consecration of Aaron and his sons as priests.
(Leviticus 8:6)
We read here about the specific order of events that were to occur for the consecration of Aaron and his sons as priests:
Moshe washed Aaron and his sons with water. There is no indication if this washing was only of their hands and feet, or of the whole body—i.e. a washing from the bronze basin vs. An immersive mikvah.
Moshe then:
Put the tunic on Aaron
Girded Aaron with the priestly sash
Clothed Aaron with the priestly robe
Put the ephod on Aaron
Girded Aaron with the decorated band with which the ephod was tied to Aaron.
The ephod held the plaques with the names of the Israelite tribes engraved in stones. These stones sat on the shoulders of the ephod. The fact that the ephod is tied to Aaron and all priests gives us the sense of binding responsibility that the priests have to carry and support the entire Jewish community.
Like a yoke, the ephod was placed on Aaron, The High Priest. This yoke represented the yoke of Heaven, the yoke of Hashem, and the yoke of the Torah by which the priests would support, carry, and lead the Jewish people.
Moshe put the breast plate on Aaron
Behind the breastplate, Moshe placed the Urim & Thummim. These two stones were place near the High Priest’s heart. While Tanakh does not provide true descriptions of these two elements nor how they functioned, we do know that they helped the priests in decision-making. Thus, next to the heart is a fitting place for these items to be placed.
We know from Exodus that the breastplate contained the 12 stones, which also represented the 12 tribes of Israel. So, not only did the High Priest carry the 12 tribes on his shoulders, he also carried them on his chest, near his heart. This indicates that his judgements should be made in the best interest of the people, according to the yoke of heaven, the yoke of Hashem, and the yoke of Torah.
Moshe placed the headdress on Aaron
The headdress is to have the gold frontlet that has inscribed in it, “Holy unto Hashem.” This holy diadem is a literal “frontlet between the eyes” of Aaron and his sons—a constant reminder of Hashem and His His Torah—to love Him and to keep them, “so that you may live long in the land Hashem swore to give you and your ancestors” for eternity.
Next, we learn of the steps necessary to anoint and consecrate the Tabernacle.
It is interesting to note that the Tabernacle could not be anointed until Aaron was dressed in his priestly robes. But we will see that Aaron could not be anointed until the Tabernacle was anointed. Further, Aaron’s sons could not be dressed nor anointed until Aaron was dressed, the Tabernacle anointed, and Aron anointed.
(Leviticus 8:10)
After Aaron was dressed and girded with his priestly garments, Moshe then anointed:
The Tabernacle (for consecration)
All that was in the Tabernacle (for consecration)
The altar (sprinkled seven times with oil—in preparation for the 7 times sprinkling of the blood that would occur during sacrifices)
The laver and stand, which sits between the Tent of Meeting and the Burnt offering altar. This laver is that from which Aaron and his sons are to wash their hands and feet before they perform the sacrifices, collect ashes, or perform any sacrificial function. This laver was made from the mirrors the Israelite congregation (specifically the women) brought as free-will contributions (Exodus). Aaron, his sons, and all priests are to wash from this basin “so (they) will not die.”
We read that only after anointing the Tent of Meeting and the items inside and out, Moshe then anointed Aaron by pouring some of the oil on Aaron’s head. This anointing hearkens to the griddle cake offering, which is to be soaked in oil after it had been broken into pieces.
As we stated previously, the priests (along with the people) had been severely broken in Egypt. But, as Hashem’s chosen first-fruits of His Harvest, they were not completely burnt to a crisp. Miraculously, like cake or bread, the people that went down to Egypt 70-strong came out over 600,000 strong (counting only the men 20 years and older).
The center of the nation rose, like cake, even if the edges were broken and chard by trial.
Aaron and his sons were no different from the people. They likely were rough around the edges. Yet, the anointing oil drenched their heads in order to prepare them for the most holy work that would help to rise up and perpetuate the growth of the Israelite people as a nation by ensuring the completion of Hashem’s most holy work.
Again, only after Aaron was dressed, the Tent anointed, and Aaron anointed were Aron’s sons dressed:
Moshe clothed Aaron’s son in the tunics
Moshe girded Aaron’s sons with sashes
Moshe wound turbans on the heads of Aaron’s sons.
All of this was “done as Hashem commanded Moshe.”
Just as with Aaron's garments, the garments worn by Aaron’s sons were also the garments made by fellow Israelites (as it was written in Exodus after being received by Moshe on the top of Mount Sinai).
In our next daily portion, we will continue to learn about the consecration ceremony of Aaron and His sons.
Am Yisrael Chai!
Kimberly Davis