Having already stated "Vayedaber Hashem ... " in the previous Pasuk, why does the Torah continue "Vayomer Hashem ... "?
Seforno #1: Whenever "Vayedaber" refers to recorded speech, the Torah adds the word "Leimor." 1 Only here, due to the lengthy clause ("Acharei Mos ... "), instead of 'Vayomer eilav', it found it necessary to add "Vayomer Hashem el Moshe" (to repeat the names of the speaker and of the one being spoken to).
Seforno #2: The Pasuk is referring to two different commands of Hashem, the latter in connection with that what was said to Moshe before Nadav and Avihu sinned, the former, afterwards. 2
Ba'al ha'Turim: The Pasuk is referring to two different commands of Hashem, the latter in connection with Aharon' not entering the Kodesh Kodashim; the former, to compare the Kohen who prepared the Parah Adumah 3 to the Kohen Gadol on Yom Kipur regarding separating from his wife seven days before burning it. 4
Moshav Zekenim #1 (citing the Ri): The first Pasuk is instructing Moshe to say words of consolation to Aharon - and we find that this is called Dibur in Vay'chi Bereishis, 50:2 and in Yeshayah 40:2. 5
Moshav Zekenim #2: He taught him Taharah Parah Adumah, which was needed now that people became Tamei through the death of Nadav and Avihu.
Or a derivative thereof.
See Baal ha'Turim.
See Parah, 3:1 (Ba'al ha'Turim).
Moshav Zekenim: He told him to be thankful that Nadav and Avihu died, and were not punished with permanent Tzara'as all their lives for entering without permission, like Uziyah was - "Yomru Na Veis Aharon Ki l'Olam Chasdo" (Tehilim 118:3).
What did Hashem mean when He said "ve'Al Yavo be'Chol Eis el ha'Kodesh mi'Beis la'Paroches"?
Moshav Zekenim (citing the Rosh): The Torah writes in Sh'mos 30:10 that Aharon will atone on the inner Mizbe'ach once a year with the Chatas [of Yom] ha'Kipurim. Here it informs us with which Korbanos he enters, and the required order. 1
See Oznayim la'Torah, who translates "be'Chol Eis", not 'at any time, but under any circumstances (unconditionally).
Seing as "mi'Beis la'Paroches" refers to the Avodos in the Kodesh ha'Kodashim, why does the Torah write "el ha'Kodesh"?
Rashi (in Pesachim, 95b): To include a prohibition against Aharon and his sons entering the Heichal for no good reason.
Sifra: "be'Chol Eis" refers to Yom ha'Kipurim, and "el ha'Kodesh", to the other days of the year - to permit Aharon entry 1 provided he brought the Korbanos that the Torah is currently prescribing. 2
See Torah Temimah, note 4, DH 'Gam Yesh Lomar', and Peninim mi'Shulchan ha'G'ra, who elaborates. Refer also to 15:5:151:1.
Having said "el ha'Kodesh", why does the Torah need to add "el-P'nei ha'Kapores"?
Menachos, 27b: Because whereas "el ha'Kodesh" (the Heichal) is only subject to a La'av ("Lo Yavo"), "el-P'nei ha'Kapores" (the Kodesh Kodashim) is subject to Misah ("ve'Lo Yamus"). 1
See Torah Temimah, note 5.
Why does the Torah insert the (otherwise superfluous) word "asher al ha'Aron"?
Sifra: To teach us that besides the Kapores (the lid), the Aron had no other covering. 1
See Torah Temimah, note 6.
Why did Hashem need to inform Aharon that if he does not enter the Kodesh Kodashim, he will not die?
Rashi: To extrapolate from it that if he does enter [for no good reason], he will die.
What are the connotations of "Ki be'Anan Era'eh al ha'Kapores"?
Rashi #1, Ramban #1, Seforno, Rashbam #1, Targum Onkelos and Targum Yonasan: It means that, since He regularly appears on the lid of the Aron in a Pillar of Cloud, 1 Aharon should avoid going there, 2 in case he dies. 3
Rashi #2, Ramban #2 (citing Sifra) and Rashbam #2: It means that Aharon is only 4 permitted to go there with the smoke of the Ketores 5 on Yom Kipur.
Yoma, 53a: Bearing in mind that the Kohen Gadol only placed the Ketores on to the Machtah inside the Kodesh Kodshim - and not outside, like the Tzedokim - it implies that they added Ma'aleh-Ashan' (a herb that causes the smoke to go straight-up) to the Ketores. 6
See Sh'mos 25:22 (Rashbam). See also Seforno. Oznayim la'Torah: Because
Oznayim la'Torah: Only with the smoke of the Ketores, in order to see only 'be'Apaklarya she'Einah Me'irah. On the other hand Moshe, who was permitted to see even be'Isaklatya ha'Me'irah, was permitted to enter even without the Ketores.
Sifsei Chachamim: According to this, the word "Ki" means 'because'.
Sifsei Chachamim: According to this,,"Lo ... Ki" means 'only'.
Hadar Zekenim: If he omits an ingredient from the Ketores, he is Chayav Misah, since he will need to enter the Kodesh ha'Kodoshim again - in which case the first time, he entered for no reason.
See Torah Temimah, note 8.
Seeing as this Parshah was said after the death of Aharon's sons - as the Torah stated in Pasuk #1, why does the Torah write "Ki be'Ana Era'eh (future) al ha'Kapores"?
Yoma, 53a: Because although " ? ve'Lo Yamus" - the Onesh (punishment) was indeed said after Nadav and Avihu's death, "Ki be'Anan Are'ah ? ' - the Azharah (warning) was said already beforehand. 1 To teach us that the Torah never punishes without a prior warning.
See Torah Temimah, note 7.
Why did Hashem add the word "Daber El Aharon Achicha"?
Ramban: To extrapolate that the prohibition pertained to Aharon, but not to Moshe, who was permitted to enter the Kodesh Kodashim empty-handed.
Vayikra Rabah 21:7: Because Moshe was pained for his brother (that Aharon may not enter the Kodesh ha'Kodashim whenever he wants). Hashem therefore told him to go and console him, that he may enter, with the Korbanos mentioned here - (PF). 1
Based on the Oznayim la'Torah: The Torah uses the same Lashon in Sh'mos, 4:14 - There Hashem told Moshe that, due to his (Moshe's) stubborness, He had taken away the Kehunah from him and given it to his brother Aharon. On the other hand here, He was informing him that, although his brother Aharon, his brother, was only permitted nto enter the Kodesh ha'Kodashim in the prescribed manner, he (Moshe) was permitted to enter unconditionally. 2
