Our Gemara on amud aleph discusses the halachic principle that a firstborn inherits a double portion. The Imrei Shefer (Vayikra 10:12) uses this idea to address a textual and halachic question regarding the Torah’s description of Aharon’s remaining sons. The verse refers to Elazar and Isamar as “Aharon’s remaining sons,” which typically implies a smaller remnant of a larger group, as noted by the Taz (YD 43:7). Aharon originally had four sons, and after the deaths of Nadav and Avihu, two remained. Why, then, does the Torah use the word "remaining" as if the loss were even greater?
The *Imrei Shefer* offers an insightful explanation. Nadav, being the firstborn, carries not just the legal inheritance of a double portion, but also a greater spiritual and familial responsibility. The fact that a firstborn receives a double portion is a recognition of this enhanced role. Accordingly, Nadav’s death is not merely the loss of one son but carries the weight of losing two. In this way, the Torah's use of "remaining" is justified, as it reflects a greater loss: two out of five, not two out of four.
Rabbenu Bechaye offers a complementary and deeply moving interpretation of this same verse. In Vayikra 10:8, just before this description of Aharon’s surviving sons, we encounter a rare moment where Hashem speaks directly to Aharon, without using Moshe as an intermediary. Only a few verses later, however, we return to the more typical mode of God communicating through Moshe. Rabbenu Bechaye suggests that this direct speech to Aharon was unique, signaling a profound moment of divine compassion. Hashem interrupted the joyous inauguration of the Mishkan to comfort Aharon after the tragic deaths of Nadav and Avihu.
This idea is supported by a verse in Koheles (7:2):
“It is better to go to a house of mourning than to a house of feasting; for that is the end of every man, and the living one should take it to heart.”
Rabbenu Bechaye interprets “the living one” as a reference to Hashem Himself. God, so to speak, "interrupts" His own rejoicing to enter the house of mourning, offering comfort to those in grief. Aharon’s personal tragedy is so significant that Hashem directly intervenes to console him during this difficult time. This teaches us that even amidst celebration, God is acutely aware of human suffering and offers comfort, even when it may seem He is preoccupied with other matters.
This reminds us that while we may face tremendous loss and hardship, we are never truly alone. Just as Hashem reached out to Aharon during his sorrow, so too does God comfort us in our moments of grief. Though we may not always feel it, His presence is with us, offering solace and compassion in the most trying times of our lives.
Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation 
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