Sermon on the Sabbath before Passover

It is written: Command Aaron and his sons, [saying: This is the law of the burnt-offering] (Leviticus 6:2). Why are Aaron and his sons mentioned here, whereas they are not mentioned [by God] in the pericope of Vayikra [Leviticus 1:1–5:26]?

This is as it is written: Hatred stirs up strife, but love covers all transgressions (Proverbs 10:12). This verse was stated specifically regarding Aaron, who fashioned the [golden] calf, and [therefore] the Holy One hated him, as it is stated: And the Lord was very angry with Aaron, to destroy him (Deuteronomy 9:20). But love covers all transgressions—[this refers to] Moses’ love for [Aaron], for he prayed for him, as it is stated: And the Lord was very angry with Aaron, to destroy him, and I prayed for Aaron also [at that time] (Deuteronomy 9:20).

And what prayer did [Moses] pray for him here? R. Mani and R. Joshua of Sikhnin said: From the start of the book [of Leviticus] until here, it is written, [for example]: And Aaron’s sons, [the priests,] shall present the blood (Leviticus 1:5); and Aaron’s sons, . . . shall set the pieces (Leviticus 1:8); and Aaron’s sons, . . . shall throw the blood (Leviticus 3:2) [namely, in all these cases the verses mention Aaron’s sons but not Aaron himself].

Moses said before the Holy One: Master of the universe! [Can] a well be hated and [yet] its waters be beloved? If You bestowed honor upon trees due to their offspring—as it is taught: [Wood from] all the trees is valid for the arrangement [upon the altar], apart from the wine [actually: “oil,” the olive tree] and the vine [see b. Temurah 29a]—will You not bestow honor upon Aaron due to his sons?

The Holy One replied [to Moses]: By your life, [I swear] that I will draw him near [Me] through your prayer; and what is more, I will make him the main [subject of My command], and his sons [will be] subordinate [to him, as it is stated]: Command Aaron and his sons (Leviticus 6:2).

This is the law of the burnt-offering (Leviticus 6:2). Now what was omitted regarding the burnt-offering that was not stated in the [earlier] portion of Vayikra? After all, [that portion] detailed its four [basic categories] of service, and the burning of the [sacrifice’s] limbs. Rather, [chapter 6 comes] to provide the time for their burning, when it is permitted, [i.e., that the limbs are placed on the fire toward the end of the day, so they may burn throughout the night]. [ . . . ]

[David Abudraham (fl. 1340):] The Ravad wrote in his sermon that one must make the matzot thin and small; if one makes them thick and large, this is not considered bread of affliction (Deuteronomy 16:3). As it is taught: Bread of affliction, this excludes boiled [matzah] and ashisha [b. Pesaḥim 36b]—and ashisha is a large loaf. Some are particular when preparing the matzah, to mark on them which was made first and which second, claiming that the [best way to fulfill the] commandment is with the first [matzah. This is similar to the law] that is stated regarding the baskets of the funds for the [Temple] treasury, that the [best way to fulfill the] commandment is with the first [basket, see m. Shekalim 3:2]. Now, according to those who are particular [in this regard], a woman must be careful that the [matzah] prepared first is the one that she places first into the oven, so that its [baking] is finished first, for if [that matzah] is prepared first but another is baked first, the last one is first. This is because the completion of the bread is the main thing, and since the [best way to fulfill the] commandment is with the first, it is best for the first one to be first in all regards. If she does not proceed in this manner, of what use is her marking?

Source: Oxford Bodleian Library MS 2343, fol. 144.