Komentarz do Kapłańska 8:22

איל המלאים — This means the same as איל השלמים, for the word מלואים is synonymous with the word שלמים; this term is used to describe the ram because by means of it they set the priest fully (ממלאין) and completely (משלימין) in their priestly office (cf. Sifra, Tzav, Mechilta d'Miluim 1 20).

AND HE PRESENTED THE OTHER RAM, THE RAM OF ‘HAMILU’IM’ (CONSECRATION). I have already explained²⁰⁸Exodus 28:41. that the meaning of “consecration” is that the priests should be fully empowered to perform the Divine Service, and that this term is applied to both the altar itself and to those who perform the Service. Thus all these offerings [the bullock of the sin-offering, the ram of the burnt-offering, etc.,] were brought for the purpose of consecrating the priests, as it is written, And this is the thing that thou shalt do unto them to hallow them, to minister unto Me in the priest’s office: take one young bullock and two rams without blemish.²⁰⁹Ibid., 29:1. The second ram, however, is here called specifically the ram of consecration, because it was the last of these offerings, and it was after it that their consecration was completed and they ministered before Him, blessed be He, for all these offerings were indispensable in the matter.
It is possible that the [purpose of the] sin-offering was to effect atonement for the altar and to sanctify it, for it is so written;²¹⁰See Ramban above, Verse 15. and that the burnt-offering was to expiate for the priests, like the atonement effected by all freewill burnt-offerings,²¹¹See Ramban above, 1:4. and the second ram which was the peace-offering, was a thanksgiving to G-d for having given them in His house and within His walls a monument and a memorial.²¹²See Isaiah 56:5. Thus it was only the peace-offering which was brought for the purpose of consecration, and therefore it alone is here called “the ram of milu’im” (consecration). It is called milu’im [in the plural, although the offering for that purpose was, according to this interpretation, only one], because the fats and the thigh as well as the heave-offering of the bread were all burnt.²¹³Verses 25-28.

את האיל השני איל המלואים, “the second ram, the ram representing the inauguration;” Nachmanides writes that all of these offerings were inaugural offerings; we know this already from Exodus 29,1 “and this is the matter that you shall do for them to sanctify them, etc.” Why then was the second ram only referred to here as the “ram of the inaugural offering?” The reason this expression “inaugural” was applied here to the second ram is because it was the last of the series of inaugural offerings. The same adjective would, of course, have been applicable to all of them. Each one of the offerings in the series is מעכב, indispensable, in order for the people concerned to become sanctified in their new role as priests. It is possible that the bull of the sin-offering here was meant to atone for any infringement of the laws concerning the altar, as a result of which atonement it could be sanctified, just as the purpose of the burnt offering was to gain grace in the eyes of Hashem. The shlamim, peace-offering on the other hand, was an expression of gratitude by the newly appointed priests that G’d had granted them such a distinction to have such unrestricted entrance to the holy precincts. In other words, the real “consecration” offering was only this peace offering; the other two offerings were preambles. Seeing that they were necessary preconditions, all of these three types of offerings are called מילואים, (plural mode

For they fulfill and complete. The word מלואים written here is not an expression of installation, but rather an expression of wholeness: For they fulfill and complete, etc.