פירוש על שמות 29:9

והיתה להם AND SHALL BE UNTO THEM This “filling of hands” shall be for an everlasting priesthood.

AND THOU SHALT GIRD THEM WITH BELTS. This alludes to Aaron and his sons, and then Scripture reverts and explains, Aaron and his sons. This is similar to the expressions: let him bring it, the Eternal’s offering;¹⁷⁹Further, 35:5. The word it alludes already to the Eternal’s offering, but then Scripture itself reverts and explains it. The same principle applies in the next example. the kingdom which will not serve him, Nebuchadnezzar.¹⁸⁰Jeremiah 27:8. Such are the words of Rabbi Abraham ibn Ezra. But if so, [the following phrase in the verse before us,] and thou shalt bind ‘migba’oth’ on them refers only to some of them [mentioned before, namely, Aaron’s sons], for Aaron’s head-dress was not of the migba’oth, and besides, the mitznepheth is already on his head [as mentioned in Verse 6]. It is possible that the explanation of the verse is: “and thou shalt gird them with belts, and Aaron and his sons.” The verse is thus stating that he should gird Aaron’s sons mentioned with belts, and Aaron himself should be girded with his sons. For since the belt was alike for all of them [for Aaron and his sons], it was not mentioned above among the particular garments of Aaron; therefore it now became necessary to say that he should gird Aaron too with a belt like his sons. The breeches were not mentioned here as it was not necessary, as I have explained.¹⁸¹Above, 28:35. “For having declared there [above] the punishment for lacking them there was no more need to revert and mention them [here], as it is understood already that he would wear them.” And the reason why the breeches were singled out from the rest of the garments [by not being mentioned here] is that it was Moses who clothed them with all the garments, as G-d commanded, and thou shalt clothe them.¹⁸²Verse 8. But the breeches which were to cover the flesh of their nakedness,¹⁸³Above, 28:42. they themselves put on in privacy. Therefore He did not mention them here among the garments — and thou shalt take the garments, and clothe Aaron…¹⁸⁴Verse 5. and therefore He separated them [from the other garments] in command and in punishment, as I have mentioned above.¹⁸¹Above, 28:35. “For having declared there [above] the punishment for lacking them there was no more need to revert and mention them [here], as it is understood already that he would wear them.”

ומלאת יד אהרון ויד בניו, "and you will consecrate Aaron and his sons." This refers to the anointing of Aaron and his sons, similar to what the Torah wrote in 28,41. The only thing missing in this verse is the reference to the anointing. This is alluded to by the word ומלאת.

וחגרת אותם אבנט אהרן ובניו; concerning the sequence in which these garments were to be put on there is a disagreement in Yuma 5 seeing that the order mentioned here does not correspond to the order written in Leviticus 8,7-9. I believe, that the very fact that we find two versions as to the sequence is meant to tell us that the sequence in which these garment were put on did not matter.

וחגרת אותם אבנט אהרן ובניו, “you shall girdle them with a sash, Aaron as well as his sons.” At first glance, the word אותם appears to refer to Aaron and his sons, and the verse would make a “u–turn” explaining whom Aaron and his sons were to girdle with a sash each. Nachmanides writes that if that were the meaning of the verse then the words וחבשת להם מגבעות could not refer to Aaron and his sons, seeing that Aaron did not wear a garment called מגבעת. Moreover, seeing that he was already wearing his turban, how could Moses wrap a מגבעת on top of his head? It is possible to understand the word אותם at the beginning of our verse as referring only to Aaron’s sons, which, in turn would explain why the Torah would have to write once more “Aaron and his sons,” meaning that Moses was to girdle Aaron with a sash just as he had done to his sons. Seeing that both Aaron and his sons wore sashes made of the same material, Aaron’s name was not mentioned at the beginning of the verse. The simple meaning then is that Moses would girdle the sons of Aaron with their respective sashes just as he had done for their father Aaron. Moses was the one who dressed both his brother and his nephews in all the priestly garments on this initial occasion. However, the priests themselves put on their undergarments, the ones which covered their private parts.

This procedure of installation. . . Question: In Zevachim 17 and Sanhedrin 28 this verse is interpreted to mean that they acquire priesthood by wearing the garments, [and the wearing of garments is apparently not referring to the installation procedure]: when their garments are upon them, their priesthood is upon them. And when their garments are not upon them, their priesthood is not upon them and they are like non-kohanim. [Why does Rashi explain it as referring to the installation procedure?] The answer is: We already learned from, “These garments must be worn by Aharon and his sons” (28:43), that if they lack one of the priestly garments [and perform the service,] they are liable for the death penalty [since they are like non-kohanim; see 28:35]. Therefore, Rashi holds that we must explain our verse here according to its plain meaning, not according to its Halachic exegesis [as it is interpreted in the Gemara]. Otherwise, the prohibition to serve without priestly garments would seem to be written twice.

V. 9. Nach Wajikra 8, 7 u. 13 wurde Aaron der Gürtel gleichzeitig mit den andern Gewändern angelegt, er somit erst vollständig bekleidet und dann die Bekleidung der Söhne vorgenommen. Wenn gleichwohl hier die Gürtelanlegung für Aaron in Gemeinschaft mit seinen Söhnen genannt wird, so soll damit nach Joma 6 a das bedeutsame Faktum konstatiert werden, dass, wie dies als Halacha rezipiert ist, אבנטו של כה׳׳ג gleich כהן הדיוט und כה׳׳ג dass hinsichtlich des Gürtels der ,זהו אבנטו של כהן הדיוט standen, auch der כהן הדיוט mit den hohepriesterlichen positiven Stoffen und Farben gegürtet, (ein Gürtel nicht bloß nur aus Byssus verfertigt war) und — fügen wir hinzu — auch des Hohepriesters Gürtel nur מעשה רוקם und nicht מעשה אורג war. Sie bringen somit beiden die gleiche, auf sittenreinem Grunde zu erstrebende sittliche Vollendung als Höheziel zum Bewusstsein und zugleich beiden dieses Ziel als ein noch erst mit Zusammenfassung aller Kraft zu erstrebendes Ziel. Siehe oben über אבנט. Wir haben dort schon die Parallele mit dem gleichen Tor- und Türvorhange des חצר's und משכן angemerkt, sowie auch des Verhältnisses des כהן הדיוט zum חצר und des כה׳׳ג zum משכן gedacht. Bedeutsam stehen hier auch die Gürtel mit den מגבעות der כהני הדיוט zusammen. Siehe oben: והיתה להם כהנה — .מגבעות damit ist der Kohencharakter an die Gewänder geknüpft (siehe zu Kap. 28, 42 u. 43). — לחקת עולם. Wir haben schon (Bereschit 47, 22) entwickelt, wie der Wurzel חקק wesentlich der Begriff des einer Sache oder einer Person Zukommenden, Entsprechenden, Gebührenden innewohne, wie selbst der Begriff חק als Gesetz am weitesten von dem Begriff einer Satzung unmotivierter Willkür fern sei, vielmehr das also Bezeichnete tief aus dem Wesen des davon getroffenen Gegenstandes und seiner Bestimmung fließe. Hier und in vielen ähnlichen Fällen heißt חקה geradezu das einem Verhältnisse oder einer Persönlichkeit kraft ihres Wesens und ihrer Bestimmung erteilte Recht. Vermöge dieser ersten im Namen der Nation vollzogenen Bekleidung Aarons und seiner Söhne wird ihnen und ihren Nachkommen das Recht erteilt, vermöge gleicher Bekleidung mit dem Amt und der Würde der כהונה bekleidet zu werden.

ומלאת AND THOU SHALT “FILL” by means of these following matters

By means of these things. I.e., by means of the things written afterward: “Bring. . . Slaughter . . .” [Rashi is explaining that] the installation procedure is not a separate matter from the things written afterward.

ומלאת יד und kraft dieser Bekleidung erteilt die Nationalrepräsentanz ihnen die "Vollmacht" zur Ausübung aller durch den כהן zu vollziehenden Aufgaben.

יד אהרן ויד בניו AARON’S HAND AND HIS SONS’ HANDS in the appointment and assigment to the priesthood.

Installation and the appointment to the priesthood. Since מילוי ידים always means installation, Rashi tells us to what they were installed.