Tanach · Rishonim on Tanach · Ramban · Torah
Ramban on Leviticus 7:36/רמב"ן על ויקרא ז׳:ל״ו
אלָתֵת לָהֶם בְּיוֹם מָשְׁחוֹ אֹתָם שִׁעוּרוֹ, אֲשֶׁר צִוָּה ה' בְּיוֹם מָשְׁחוֹ אוֹתָם לָתֵת לָהֶם מֵאֵת בְּנֵי יִשְׂרָאֵל חֻקַּת עוֹלָם. וּפֵרוּשׁ "בְּיוֹם מָשְׁחוֹ" בְּעֵת הַמְּשִׁיחָה, וְכֵן "בְּיוֹם הִקְרִיב אֹתָם לְכַהֵן" (ויקרא ז':ל"ה), בָּעֵת הַהִיא כַּאֲשֶׁר הִבְדִּילָם. וְרַבִּי אַבְרָהָם אָמַר (אבן עזרא על ויקרא ז':ל"ו) כִּי "בְּיוֹם מָשְׁחוֹ" - מִיּוֹם מָשְׁחוֹ, וְכֵן "הַנּוֹתָר בַּבָּשָׂר וּבַלָּחֶם" (ויקרא ח':ל"ב):
1WHICH THE ETERNAL COMMANDED TO BE GIVEN THEM IN THE DAY THAT THEY WERE ANOINTED. The order of the verse is as follows:150 “Which the Eternal commanded, on the day that they were anointed, to be given them from the children of Israel, by a statute forever.” And the explanation of the phrase in the day that they were anointed, is “at the time of the anointment.” Similarly, in the day when they were presented to minister151 means: “at that time when He separated them” [to minister as priests]. Rabbi Abraham ibn Ezra wrote that “‘b’yom’ (in the day) that they were anointed means mi’yom (from the day) that they were anointed.152 in the word b’yom (in the day) thus serves as a mem (mi’yom — from the day). Ibn Ezra thus solves the difficulty in the verse (see Note 150) by interpreting it as a command for the future. Similarly, and that which remaineth ‘babasar ubalachem’ [literally: “in the meat and in the bread”]153. means mibasar umilechem (“of the meat and of the bread”).