Immediately following the sudden death of Aaron's two older sons, Moses approaches Aaron and his surviving sons with a highly unusual set of instructions. This break in the narrative sequence serves as a profound lesson in respect and empathy, illustrating that God and Moses first came to comfort Aaron in his time of deep sadness [רבנו בחיי, שפתי כהן]. Moses speaks directly to Aaron, Eleazar, and Ithamar. By addressing each of them individually, he honors all three equally, acknowledging the shared dignity and profound silence they maintained in the face of their sudden loss [מלבי״ם].
The primary approach among commentators notes a subtle distinction regarding the surviving sons. Rather than being described as an intentional, valued remnant, they are referred to in a way that implies an accidental survival. This suggests that Eleazar and Ithamar were actually meant to share the fate of their brothers, either because of their involvement in the sin of the Golden Calf or simply due to their close association with their brothers' recent failure. However, they were spared through the prayers of Moses or the merit of their ancestors [רש״י, הכתב והקבלה, מלבי״ם, תורה תמימה]. Conversely, a more straightforward perspective maintains that the description simply indicates they were the ones left alive [ביאור יש״ר].
Moses directs them to take the remaining portion of the grain offering, which is the part left over after a handful has already been burned in the altar's fire [אבן עזרא, ביאור שטיינזלץ, ביאור יש״ר]. This directive is extraordinary. Typically, mourners on the day of a relative's death are strictly forbidden from eating holy sacrifices. Yet, Moses issues a specific, temporary decree that not only permits but completely obligates them to eat this offering despite their grief [רש״י, מזרחי, גור אריה].
The command refers to two specific grain offerings brought on that monumental day: the offering for the eighth day of the Tabernacle's inauguration and the offering brought by Nahshon, son of Amminadab, the leader of the tribe of Judah [רש״י, מלבי״ם, חומש קה״ת]. Because these were public sacrifices brought for a unique occasion rather than regular daily offerings, it was necessary for Moses to explicitly clarify that all the standard laws of grain offerings still applied [רש״י, מזרחי]. Consequently, the priests are instructed to eat the offering completely unleavened [נתינה לגר].
The priests are told to eat the offering beside the altar. This does not mean they must sit directly against the structure itself; rather, it permits them to eat anywhere within the sacred courtyard of the Tabernacle, specifically excluding the inner sanctuary and the roof of the altar [רבנו בחיי, תורה תמימה, חזקוני]. Furthermore, this establishes a broader rule that the most holy sacrifices can only be consumed when the altar is entirely whole and undamaged [תורה תמימה]. Finally, the strictness of these consumption laws is rooted in the offering's status as most holy. This specific designation serves to exclude lesser holy offerings, such as the bread of a thanksgiving sacrifice or a Nazirite's ram, which are not restricted to the Tabernacle courtyard and may be eaten anywhere within the city limits [מלבי״ם, אדרת אליהו].