ציטירנדיקער פּירוש אויף ויקרא 6:9

And when a soul offers a meal offering. Who typically volunteers a meal offering? A poor person. The Holy One, Blessed be He, said: I consider it as if he offered his soul (Menachot 104b). For this reason, it states in Parshat Tzav (6:9) it shall be eaten as matzah, meaning poor man’s bread, as all this relates to the poor person who is naturally humble like matzah dough that does not rise.
In this way, the order of all these sacrifices can be explained. Whatever is first in the verses is first to lead to sin, as it is written Jeshurun grew fat and kicked (Deuteronomy 32:15). Anyone who is greater than his fellow in wealth or honor has a stronger evil inclination, as evidenced by what is said When a leader sins (Leviticus 4:22), where the word when [asher] indicates certainty, because his position of leadership brings him to sin as his evil inclination is greater than others.
Therefore, Scripture first mentions cattle, which is presumably offered by the wealthy, then sheep, which is typically brought by the middle class, then bird offerings, which the poor person typically brings, and finally the meal offering, which is brought by those in extreme poverty.

hat man ein Verbot übertreten. Nicht nur, wenn man den Teig säuern lässt, bevor man das davon auf dem Altar Darzubringende abgehoben hat, sondern, selbst wenn man nur das Zurückbleibende säuern lässt, übertritt man ein Verbot, denn auch von diesem heisst es (Lev. 6, 10): „es soll nicht gesäuert gebacken werden, als ihren Anteil habe ich es von meinen Feueropfern gegeben.„ Auch dürfen die Priester es nur ungesäuert essen (Lev. 6, 9).

יבמה בא עליה ולקחה, “her husband’s brother shall go into her and take her as a wife;” this is a positive commandment, whereas previously this woman had been out of bounds for him as a possible wife, now she is not only permitted, but it is considered a good deed to marry her. This is the preferable solution to this widow’s problem, although the Torah offers an alternate solution, also. This is indicated by the fact that the widow has not returned to her previous status before she had become married to her deceased husband, i.e. free to marry other men. Our author refers the reader to his commentary on Leviticus 6,9 where he compared the situation to the words .

ואכלהו מצות AND EAT IT AS UNLEAVENED CAKES — Why is this stated at all, since this regulation regarding the meal-offering has been previously laid down (cf. Leviticus 6:9)? Since, however, this (the meal-offering prescribed for the installation ceremony) was a communal meal-offering (cf. Leviticus 9:3—4) and an occasional meal-offering and nothing similar to it had been commanded for future generations and it was therefore possible that the regulations relating to meal-offerings in general did not apply, it was necessary expressly to set forth in respect of it the law already laid down for other meal-offerings (Sifra, Shemini, Chapter 1 4).

[והבשר כל טהור יאכל בשר ‎AND AS FOR THE FLESH ALL THAT ARE CLEAN MAY EAT FLESH — This is as much as to say: all that I have told thee (some editions read: שאסרתי לך, — “that I have forbidden thee”), is only in the case of the sin-offering and a guilt-offering: that if these went forth (were carried forth) without the hangings of the forecourt they are forbidden (נפסלים ביוצא), as it is said, (Leviticus 6:19) “in the enclosure of the tent of meeting”) shall they eat it”; but with regard to this flesh (that of שלמים) I tell thee, “all that are clean may eat flesh” even amidst all the people (some editions read: בכל העיר, “in the whole city”, which is what “amidst all the people” is intended to mean)].