Consecration Ceremony – Command and Implementation/2

Consecration Ceremony – Command and Implementation

Exegetical Approaches

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Different Narrative Goals

The differences between the chapters relate to the differing narrative goals of each unit.

Order of objects brought

Aharon and sons

Presence of the congregation

Laws for future generations

Change of Plan

The differences between the command and its implementation stem from an intervening event, the Sin of the Golden Calf, which caused a change of plan.  The goal of the ceremony was no longer simply to consecrate the Mishkan, the altar and its priests, but also to atone for the sin and highlight that Aharon was forgiven.

Chronology – This position assumes a straightforward chronology of the events of Sefer Shemot, and that the initial commands regarding the building of the Tabernacle preceded the Sin of the Golden Calf, while the directives of Shemot 40 and the fulfillment of the command in Vayikra 8 followed it.

Order of objects brought – In the command, the sacrifices are mentioned first among the objects to be brought, since, at that point, initiating the sacrificial worship through a sampling of offerings and the consecration of the altar and its priests, was the main goal of the ceremony.   Afterwards, though, attaining atonement and highlighting Aharon's priestly status became a primary focus of the ceremony and so the priests are mentioned first.

Aharon and sons – Throughout the commands, Aharon and his sons tend to be grouped together.  In the execution, though, Aharon is differentiated from them.  In the aftermath of the sin, when the people might have questioned Aharon's status, it was important to highlight that not only did he not lose his priestly status, but that his status was even higher than that of his children.

Presence of the congregation – Since part of the goal of the ceremony became to demonstrate that Aharon was forgiven and still consecrated, it was now necessary that the people witness the ceremony. Beforehand, this was inconsequential.

Urim veTumim – Shemot 28 states that when wearing the Urim VeTumim, "Aaron shall bear the judgment of the Children of Israel," suggesting that perhaps it played some sort of role in atonement, bearing the punishment of Israel.  If so, it might be emphasized only in the aftermath of the sin, to show how Aharon was not only forgiven, but that in his role as high priest, he will enable the forgiveness of others.  Alternatively, it is meant as a constant reminder to him of the judgement pending for one's sins. 

Choshen before or after the Efod? In Vayikra 8, the Choshen is mentioned after the Efod only because the text wanted to elaborate about the placement of the Urim and Tumim inside without breaking the fow of the narrative.

פַּר הַחַטָּאת – It is only in Vayikra 8 that the cow is consistently referred to as "the cow of the sin offering" (פַּר הַחַטָּאת), perhaps because here it is coming not just as an example of a sin offering,¹ but to actually atone for the sin of the Calf.²

"שִׁבְעַת יָמִים תְּכַפֵּר עַל הַמִּזְבֵּחַ" vs. "לְכַפֵּר עֲלֵיכֶם" – In Shemot 29, there is am emphasis on bringing the "פַר חַטָּאת" for seven days so that it will atone for the altar. The purpose of the ceremony is portrayed as mainly a consecration and purifying of the altar. In Vayikra 8, in contrast, there is the added emphasis on "atoning for you".  It is no longer enough tp purify the altar, the priests themselves need atonement.

Not leaving the Tent of Meeting – The additional emphasis on the priests not leaving the Tabernacle is intrinisically related ot hsi change in focus.  The priests are no longer just one of a list of items that need to be consecrated together with the altar³ but they independently ned atonement.

Sprinkling of blood

Anointing of Mishkan

Anointing of Aharon's sons? Shemot 29 makes no mention of anointing Aharon's sons, only

Laws for future generations

The eighth day – Ramban suggests that maybe the entire ceremony of the eighth day was added to act as atonement for the sin.⁴ He points out that Aharon's two offerings and the nation's Chattat are identical to that which they bring on Yom HaKippurim, further suggesting that they served as atonement.  It is for this reason, too, why Aharon brings specifically a calf for his Chattat.

¹ In Shemot 29, it is first in verse 14 that the reader even knows that the cow is meant to be a Chattat offering.  After detailing its sacrificial procedure, the verse declares, "חַטָּאת הוּא".

² See Malbim.

³ In other words, initially the priests were viewed like any other vessel that played a role in the cultic service; each needed to be anointed and consecrated, but only as part of the consecration of the altar as a whole. Now the priests required their own atonement, unconnected to the general purification process.

⁴ See also Sifra Vayikra9:2About the Sifra Vayikra, Targum Pseudo-JonathanVayikra 8:2Vayikra 9:2About Targum Pseudo-Jonathan and Ibn EzraVayikra 9:2About R. Avraham ibn Ezra who speak only about the calf serving as atonement for the sin.