레위기 16:34의 주석

'ויעש כאשר צוה וגו AND HE DID AS [THE LORD] COMMANDED [MOSES] etc. — When the next Day of Atonement arrived he (Aaron) did everything as is here set forth in order. And Scripture only states this in order to declare the praise of Aaron — that he did not attire himself with them (the official garments) for his own aggrandisement, but as one who was executing the ordinance of his King (Sifra, Acharei Mot, Chapter 8 10).

AND HE DID AS THE ETERNAL COMMANDED MOSES. This means that Aaron fulfilled all that he was commanded, and he was careful all his life not to enter the Holy of Holies except on the Day of Atonement in order to bring his offerings, according to all that G-d commanded Moses.

והיתה זאת לכם לחקת עולם לכפר, that the very day itself has the power to confer atonement even when there is neither a Temple nor a Temple service. In the words of our sages (Yuma 86) “repentance suspends the imposition of retribution and the arrival of the date of the Day of Atonement completes the atonement.”

והיתה זאת לכם לחוקת עולם, "and this shall be for you an eternal statute, etc." This verse refers back to the priests and in particular the High Priest to whom the Torah addressed itself at the beginning of our chapter. The legislation mentioned there is described now as everlasting, i.e. when the facilities exist the procedures of the Day of Atonement are irrevocable. The procedure by means of which atonement is attained on that day contains mystical elements which can only be activated by the High Priest, etc.

ויעש, when that day arrived Aaron performed, כאשר צוה ה' את משה, as G’d had commanded Moses.

ויעש כאשר צוה ה' את משה, “Aaron did as G’d had commanded Moses.” He carried out all that he had been commanded to do and he remained careful for the rest of his life not to enter beyond the dividing curtain except on the Day of Atonement, on which day he performed the sacrificial service in strict compliance with what the Torah had instructed Moses.

When Yom Kippur arrived. He did not do this immediately after the command, because Aharon’s sons died on the eighth day of the inauguration and the command was probably immediately afterwards so that Aharon should not enter the Sanctuary [Holy of Holies]. But the eighth day of inauguration was on Rosh Chodesh Nissan as Rashi explains at the beginning of parshas Shemini. So how could Aharon do as Hashem commanded, if Hashem had only commanded this in regard to Yom Kippur? Therefore he explains, “When Yom Kippur arrived.”

For his own greatness. I explained this above in parshas Shemini, see there.

Another reason for the verse here is that we might have thought that the restriction on wearing his golden garments applied only at that time and only to Aaron seeing he himself had been involved in the golden calf episode and it had not yet been fully atoned for. In the future, however, the respective High Priest would be able to discharge his duties in his full regalia. The Torah therefore had to inform us that this is not so. The Torah adds the words לכפר על בני ישראל to tell us that although all of Aaron's share in that sin had been completely erased even in the celestial spheres, the same could not be said of the people. They would need further instalments of atonement year after year indefinitely. Seeing this was so Aaron became part of that vicious circle once again.

ויעש באשר צוה ה׳ את משה. He did as the Lord commanded Moses. Torat Kohanim writes that this verse is a compliment to Aaron who did not perform all these procedures in order to attain greater stature amongst the people and to aggrandize himself, but who performed all his duties only as a servant of G'd with no ulterior motive. It appears that the Torah also compliments Moses himself seeing that G'd had not spoken to Aaron except via Moses. The Torah goes on record that G'd did not address the person to whom His message was intended directly, but did so only via his trusted servant Moses. When the Torah stated that Aaron complied exactly with what G'd had said, this is proof that Moses had relayed G'd's instructions without adding or omitting one iota. The fact that Moses replicated exactly what G'd told him without adding or detracting is the foundation of our belief in the authenticity of the written Torah, i.e. that it reflects G'd's word no less and no more.