Consecration Ceremony – Command and Implementation/2
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Consecration Ceremony – Command and Implementation
Exegetical Approaches
Different Narrative Goals
The differences between the chapters relate to the differing narrative goals of each unit.
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 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.
Aharon and sons – Though in the command, Aharon and his sons tend to be grouped together, in the execution, 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 is even higher than that of his children.
Presence of congregation – Since part of the goal of the ceremony became to demonstrate that Aharon was forgiven and still consecrated, it was necessary that the people witness the ceremony.
Order – In the command, the sacrifices are mentioned first among the objects to be brought, since, at that point, learning the sacrificial procedure and consecrating the Mishkan through its offerings were the main goals of the ceremony. Afterwards, though, highlighting the priestly status of Aharon became a primary focus of the ceremony and so the priests, their clothing and the consecrating oil, all necessary for their anointing, are mentioned first.
Anointing of Mishkan
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 in his role as high priest,will enable the forgiveness of others. Alternatively, it is meant as a constant reminder to him of the judgement pending for one's sins.
פַּר הַחַטָּאת – It is only in Vayikra 8 that the cow is consistently referred to as "the cow of the sin offering", perhaps because here it is coming not just as an example of a sin offering, but to actually atone for the sin of the Calf.1
Sprinkling of blood
Not leaving the Tent of Meeting
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.2 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.
