קח את אהרן, “take Aaron, etc.” this paragraph was told to Moses on the twenty third day of Adar during the first year. (Compare Targum Yonatan on verse 4.)

ואת כל העדה הקהל “and assemble the whole congregation!” They were all to treat the priests as holy. (Sifra).

ויאפוד לו, “and he girded him;” the letter פ in this word has a dagesh, (dot.)

וימשח את המשכן ואת כל אשר בו, “He anointed the Tabernacle and all the furnishings therein.” Each vessel in the Tabernacle and each item of furnishing was anointed separately. But Aaron and his sons were anointed together while wearing their priestly garments, as is written in Psalms 133,2: כשמן הטוב היורד על הראש ירד על הזקן, זקן אהרן שיורד על פי מדותיו “like the fine oil on the head running down onto the beard, that comes down over the collar of his robes.” The word: מדותיו, is to be understood as in Leviticus 6,3: מדו בד.

ויגש את פר החטאת, “He led forward the bull for the sin offering;” now, when the Torah reports details, this bull is referred to as “the bull of the sin offering,” whereas previously in Exodus 29,10 this animal was simply referred to as: הפר, “the bull.”

על העולה, “with the burnt offering.”

ויקח משה משמן המשחה, Moses took some of the anointing oil;” here the Torah speaks of after he had burned up the fat parts of the second ram and its fatty tail and the remainder of the kidneys and the right thigh, Moses took some of the anointing oil and sprinkled it on Aaron and his sons, whereas in the text describing that Moses was commanded what to do and how, this procedure in Exodus29,21, the procedure is described as in the reverse order. (Nachmanides raised the same point and attempted to answer the apparent contradiction)

בבשר ובלחם, “of the flesh and of the bread;” the prefix letter in the word בבשר is to be understood as meaning “from,” i.e. מ.

לא תצא שבעת ימים, “do not leave (the door) of the tent for seven days;” this is not to be understood as a house arrest, but means that Aaron and his sons are not to undertake any other activities and not go to another tent even. However, at night they were at liberty to perform what any normal person needs to do. We have another example of a similar construction in Deuteronomy 34,8 where the whole people of Israel is described as mourning Moses and weeping over his death for thirty days, and the meaning surely is not that they did not move from their tents during all this time even to use the sanitary facilities. The same construction is used in connection with the commandment to dwell in the huts on Sukkot for seven days, (Leviticus 23,42) as well as in Leviticus 21,12: “he (the High Priest when mourning his father or mother) must not leave the Tabernacle.” (Compare Ibn Ezra on our verse).