Two key points are established here: 1. The origin of the priests, which is from Aaron and his descendants (1.4b). 2. The list of vestments they were to wear: ephod, breastplate, robe, embroidered tunic, linen turban, and sash or belt. This was the attire of the high priest after the exile. It’s clear that, in the middle of the desert, God wouldn’t demand all these adornments from a people just freed from Pharaoh’s rule. It’s therefore important to understand the history of the priesthood in Israel to better interpret the chapters from 25 to 31 and 35 to 40, often referred to as the “political document” by many scholars of the priestly theological-literary school (P). The priestly line that became dominant in Israel descended from the core group of priests serving in Jerusalem after local sanctuaries were abolished (see 2 Kgs 23:8f), leaving the temple in Jerusalem as the only place for worship. Among them were the Zadokite priests, descendants of Zadok, who were the only ones “authorized” for worship. A significant socio-economic and religious conflict arose: the rest of the priests, mainly Levites, who had to abandon their sanctuaries (see Dt 12:4-14), found themselves unemployed and reduced to second-class citizens in the temple, with no right to officiate (2 Kgs 23:9). At times, they relied on public charity along with widows, orphans, and emigrants (see Dt 26:12). The Zadokites, leaders of the Jerusalem temple, though not of Levite descent, proved their special Levitical status through Aaron’s lineage. The Aaronite priesthood was dominant, while the term “Levite” became synonymous with “lower-ranking cult worker,” subordinate to the Zadokic priests. This is also implied in Ezekiel 44:10-31. Therefore, this entire chapter affirms the Zadokites’ claim that they were chosen from the beginning to serve as priests, consecrated directly at Mount Sinai through Aaron, the central figure of this chapter.