What are the connotations of the word "ve'es Banav Ito"?
Ramban: It means that Moshe should anoint Aharon's sons on the same day as he anointed Aharon.
What are the connotations of "u'Mileisa es Yadam"?
Rashi: It means 'You shall consecrate them'. 1
Ramban #1 (citing Targum Yerushalmi) and Seforno: It is an expression of completion, 2 (making them fully fit to perform the Avodas ha'Kodesh - Seforno).
Ramban #2 (citing the R'dak), Targum Onkelos and Targum Yonasan 3 : It means that Moshe was to bring the designated Korbanos when he initiated Aharon and his sons.
Based on an ancient custom to fit a glove on the hand of an appointee on the day of his appointment, thereby establishing him in his new job - filling his hand, as it were (Rashi). See Ramban, who bases the custom on the glove (or shoe) that the redeemer took off and gave to Bo'az (See Rus, 4:7) though he concludes by referring to this explanation as vain talk.
As in Bereishis 29:21, in Vayikra 8:33 and in Esther, 1:5. Because it is by wearing the Bigdei Kehunah that Aharon and his sons would become fit to serve in the Mishkan. Similarly, when the tribe of Levi killed their own relatives after the Golden Calf, the Torah uses the expression "Mil'u Yedchem ha'Yom", because it rendered them worthy of being chosen to serve in the Mishkan, as the Pasuk specifically writes in Eikev Devarim, 10:8 (Ramban).
See also Targum Onkelos and Targum Yonasan on Sh'mos 29:9.
When is all this to take place?
Rashbam: After the Mishkan has been erected.
What are the connotations of "u'Mashachta osam"?
Rashi, Targum Onkelos and Targum Yonasan: I means 'you shall anoin them'
Moshav Zekenim: Refer to 28:41:151:1*.
Here Moshe was commanded to anoint Aharon and his sons, but later, in 29:7 he is only commanded to anoint Aharon, and in Tzav Vayikra, 8:10, the Torah writes only that Moshe anointed Aharon?
Moshav Zekenim: Refer to 28:41:151:1*. Zekenim (citing R. Aharon): Despite the omission, Moshe definitely annointed both Aharon ad his sons, based on the Gemara in Zevachim 101b, which explains that Pinchas did not become a Kohen before killing Zimri, since he was not anointed. And we can extrapolate from "Shemen Mishchas Hashem Aleichem" (plural) in Shemini Vayikra, 10:7 that they were indeed anointed. 1
Moshav Zekenim, Ibid.: We cannot learn it from our Pasuk; here, since 'u'Mashacha osam" is also an expression of elevating.
