Why was it necessary to anoint Aharon's sons, seeing as no subsequent Kohen Hedyot needed to be anointed?
Seforno: Because, as opposed to subsequent Kohanim, they were born before Aharon was chosen as Kohen Gadol. 1 Consequently, had they not been anointed, they would not have been Kohanim.
Seforno: Like Pinchas, who was not initially a Kohen, because he was already born when his father Elazar waas anointed.
Having just told us who the sons of Aharon were, why dos the Torah need to repeat "Eileh Sh'mos B'nei Aharon ha'Kohanim ha'Meshuchim"?
R. Bachye #1: To teach us that Hashem is strict with Tzadikim 'like a hairs-breadth' 1 - and, despite the fact that Nadav and Avihu were anointed, Hashem did not favor them and they died because they sinned. 2
R. Bachye #2: "B'nei Aharon" in this Pasuk refers exclusively to Nadav and Avihu, who died without children and who needed to come down again in the form of 'Gilgul' - with reference to Pinchas. 3
R. Bachye: As the Pasuk writes in Tehilim 3:3 "u'Sevivav Nis'arah Me'od". See also Iyov 34:19.
R. Bachye: As the Torah writes in Devarim 28:3 "asher Lo Yisa Fanim le'Zaken".
See R. Bachye and R. Chavel's footnotes.
What are the connotations of the words "asher Milei Yadam Lechahen"?
Rashi (in Zevachim, 13a): It refers to the inauguration that took place via the Bigdei Kehunah. 1
Rashi, ibid.: As in Tetzaveh Sh'mos, 29:29 and in Emor Vayikra, 21:10. And it teaches us that Aharon's sons were inaugurated both by being anointed with the Shemen ha'Mishchah and by wearing the four Bigdei Kehunah for the first time.
