Musar su Levitico 2:11

... And on this the Torah says (Exodus 13:7) "there will not be seen and there will not be found" - it will not be seen b'maaseh (in action) and will not be found b'machshava (in thought), rather one should anul it in his heart. The mitzvot have 3 categories: mitzvot of speech, of the heart and of action, as it is written (Deuteronomy 30:14) "in your mouth and in your heart to do it". Comes the Torah (instructing us) to anul it in the heart, corresponding to the mitzvot which are dependent on the heart. Comes the 'kabbalah' (instructing us) to eradicate it from the house or to burn it, corresponding to the mitzvot of action. And to say 'kol chamira', corresponding to mitzvot of speech. In this way the 3 categories of mitzvot are fulfilled through the prohibition of chametz, teaching you that the prohibition of chametz incorporates all the mitzvot... Just as the 'kabbalah' comes (instructing us) to eradicate chametz and (livdok) to check the house in nooks and in cracks, so too we are obligated to search and check the chambers of our inner being for bad (machshavas) intentions and bad (hirhurim) thoughts. Just as bedikat chametz (checking for chametz) is not valid by sunlight, nor by moonlight, nor by the light of a torch, but only by the light of a candle, so too the bedikah (checking) of the yetzer hara must be by the light of the neshama (soul) which is called 'ner' (candle), this is what is written (Proverbs 20:27) "the candle of Hashem is the soul of man, which searches the chambers of one's inner being.

שלא להקטיר שאור ודבש . Rabbi Menachem HaBavli points out that the Torah's use of the expression להקטיר instead of להקריב in connection with the prohibition to offer leaven or honey on the altar (2,11) is a reminder that, in order for any offering to achieve its purpose and ensure goodwill from G–d, the owner must practice הכנעה, humility. Leaven and honey are symbols of the exact opposite. It is their nature to inflate themselves. All מנחות offerings are made of unleavened bread, i.e. flat cakes. Atonement always depends on the petitioner demonstrating submissiveness, and an agent that symbolizes the reverse cannot be used in this connection. We have the rule that אין קטיגור נעשה סניגור, "a prosecuting attorney cannot switch roles and become counsel for the defense." A real connection with the Divine can be established only after all the elements separating man from G–d have been submerged in the sense of ואד יעלה מן הארץ והשקה את כל פני אדם, "mist flooded the whole person."

The following is an excerpt of the סמ"ג’s introduction to the list of negative commandments: " Maimonides includes a widow and an orphan as a collective entity whenever the Torah enjoins us to treat the widow or orphan in a certain way, or not to treat them in a certain way. Similarly Maimonides lumps the Moabite and the Ammonite together. Whenever we read in the Torah that a Moabite or a member of the people of Ammon is prohibited from something, this constitutes a single prohibition in Maimonides' count. Maimonides also treats the prohibition of שאור ודבש, leaven and honey which are forbidden to constitute a smoke or incense offering on the altar, as a single negative commandment (cf. Leviticus 2,11). Maimonides similarly views the physical blemishes mentioned in Deut. 23,2 (someone whose member is cut off, or whose testes have been crushed and who is therefore prohibited from marrying a Jewish woman), as a single negative commandment. The same applies to someone eating the Passover sacrifice whether it is raw or boiled in water (Exodus 12,9). Because Maimonides has thereby reduced the number of negative commandments making up the required number of 365, he was forced to look for other negative commandments to make up the required number. We have already demonstrated in the name of Rashi that the prohibition of offering leaven or honey on the altar constitutes two separate Biblical prohibitions. Rashi also admits that though the widow and the divorcee that the High Priest is prohibited from marrying (Leviticus 21), are mentioned together we deal here with two separate prohibitions. When discussing these respective commandments in our book, we have demonstrated clear proof that this is so." So far the introductory comments of the סמ"ג.