What is the significance of the words "Acharei Mos Sh'nei B'nei Aharon"?


Rashi (1,2): To reinforce the warning 1 that Aharon 2 should not enter the Kodesh Kodashim, 3 since his sons had died for entering an area in a way that they should not have done. 4


In Pasuk 2.


Refer to 16:32:1:1.


This can be compared to Reuven who contravened his doctor's instructions not to eat cold food or to sleep in a damp place, and he died. When the doctor issued Shimon with the same instructions, he added 'so that you should not die like Reuven died!'


Refer to 16:1:2:2.


If this was said after Nadav and Avihu died, why was it not taught in Parshas Shemini?


Hadar Zekenim: After the Parshah of Temei'im was taught, the Torah did not give the remedy for one who entered the Mikdash while Tamei. Therefore, this Parshah was taught here - "v'Chiper Al ha'Kodesh" (verse 16).


Moshav Zekenim citing the Rosh: After warning Bnei Yisrael not to die amidst [entering the Mikdash] in their Tum'ah, also Aharon should be warned.


Rosh (3), Moshav Zekenim (citing Vayikra Rabah 20:12): It was written near Avodas Yom Kipur, to teach that the death of Tzadikim atones 1 just like Yom Kipur. 2


Moshav Zekenim #1: People were scorning the Ketores, through which Nadav and Avihu died. Therefore, the verse says that Aharon will come closer than them through Ketores, and he will not die.


Moshav Zekenim #2: They died for entering the Kodesh ha'Kodoshim empty (without Ketores) - "b'Karvasam". Therefore, after mentioning their death, it says "b'Zos Yavo Aharon El ha'Kapores" (verse 3).


Rosh: The death of Miryam is written next to Parah Adumah, to teach that just like Efer Parah atones, also death of Tzadikim.


Moshav Zekenim: Therefore, it is a good custom to pledge Tzedakah on Yom Kipur to mention the Neshamos of Tzadikim; their merit atones.


Why was this written next to "and one who sleeps with a Temei'ah (Nidah)"?


Moshav Zekenim citing R. Yehudah ha'Chasid: This alludes to Eli's sons, who lied with women 1 and died. Even though only Chafni sinned, it says (Shmuel 1:2:22) "Yishkevun" (plural) because Pinchas could have protested.


Moshav Zekenim (2): Just like a Nidah counts seven days and then [immerses and] becomes Tahor, so they separate the Kohen Gadol from his house (and wife) seven days before Yom Kipur. 2


The sin was lying with married women, and not with Nidos! We can say that she is Temei'ah (forbidden) to him. In the conclusion (Shabbos 55b), they merely delayed offering the women's birds, they detained them from returning to their husbands; the verse calls this lying with them. (PF)


Yoma 6a: The reason is, lest he have Bi'ah with her and she will see blood, and he will be Tamei for seven days due to Bo'el Nidah.


Why does it say twice that they died in front of Hashem (here and 10:2), and once that they died in front of their father (Divrei ha'Yamim 1:24:2)?


Moshav Zekenim: Their death was twice as painful to Hashem as it was to Aharon. 1


Rosh (3), Moshav Zekenim, citing Vayikra Rabah 20:12: Aharon's death (Devarim 10:6) is mentioned next to the breaking of the Luchos (10:2), to teach that death of Tzadikim is harsh to Hashem like the breaking of the Luchos - "Yakar (is heavy) b'Einei Hashem [ha'Mavsah la'Chasidav]" (Tehilim 116:15).



Rashi writes that it says "Acharei Mos


Ramban (citing Ibn Ezra): Yes, that is what this Pasuk teaches us. 1


Ramban: No! What the Pasuk means is that, Aharon should only serve Hashem in the location and the time that Hashem instructed him; otherwise, he would die like his sons, who died because they served Hashem in a way that they were not instructed to.


The Ramban refutes this explanation for a number of reasons, one of which is because it is not feasible that Aharon's sons would bring Ketores into the Kodesh Kodashim before their father had done so.


Rashi writes that "Acharei Mos


Rashi here explains like the other opinions of why they died (refer to 10:1:1:3-11). (PF)

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