Acharei Mot: Verse 9
Furthermore, they said: Every time that the righteous depart this world, there is likewise annulled from this world all the harsh decrees, and the death of the righteous brings forgiveness for the sins of the generation. Therefore, we read the portion dealing with the sons of Aaron on Yom Kippur (Day of Atonement) to bring forgiveness for the sins of Yisrael. The Holy One, blessed be He, says, 'Contemplate the death of these pious ones, and it will be accredited for you, as if you offered sacrifice this day to attain forgiveness.' We have learned that as long as Yisrael will be in exile and neither be able to offer offerings on this day nor will they be able to offer the two goats, they will at least have the memory of the two sons of Aaron. Thus, it will serve as atonement for them.
Acharei Mot: Verse 10
We have learned that it is written, "These are the names of the sons of Aaron, the priests" (Bemidbar 3:3) and also, "Nadab the firstborn, and Abihu, Elazar and Itamar" (Ibid. 2). HE QUESTIONS: It should read: 'And Elazar and Itamar' JUST LIKE IT SAYS "AND ABIHU," so why write "Elazar and Itamar?" WHY DELETE THE CONNECTING 'AND' (VAV) FROM ELAZAR? HE ANSWERS: Abihu was equal to his two brothers. The VERSE EQUATES ABIHU TO ELAZAR AND ITAMAR, and Nadab is equal to all the others.
Acharei Mot: Verse 11
The firstborn Nadab stands on his own merits and Abihu rests on his own, AND FOLLOWING THEM ELAZAR AND ITAMAR ARE READ AS JOINED TOGETHER TO TEACH that each one OF NADAB AND ABIHU are considered in the eyes OF SCRIPTURE as both Elazar and Itamar TOGETHER. But BOTH Nadab and Abihu by themselves are each considered equal to the seventy members of the Sanhedrin who served before Moses. For this reason, their deaths atoned for Yisrael. Therefore, it is written, "But let your brethren, the whole house of Yisrael bewail the burning" (Vayikra 10:6). Rabbi Shimon said: THEREFORE THE VERSE SPECIFIES "Nadab the firstborn," meaning he is the one that all acclaim and praise are his. How much more so with Nadab and Abihu TOGETHER, because these two have no equal among all Yisrael.
Acharei Mot: Verse 12
"And Hashem spoke to Moses after the death of the two sons of Aaron" (Vayikra 16:1): Rabbi Chizkiyah opened the discussion saying, "Therefore, thus says Hashem concerning the house of Jacob, who redeemed Abraham..." (Yeshayah 29:22). This verse is troublesome. It should read, 'Therefore, thus says Hashem, who redeemed Abraham.' Why does it say "Therefore, thus says Hashem concerning the house of Jacob, who redeemed Abraham?"
Acharei Mot: Verse 13
We have already learned that Jacob surely redeemed Abraham. At the time that ABRAHAM fell into THE FURNACE OF the Chaldeans' fire, his fate was being decided before the Holy One, blessed be He. In what merit should this one be saved as he lacks ancestral merits? THE HOLY ONE, BLESSED BE HE, said TO THE COURT ON HIGH: 'He should be saved because of his sons.' As we have learned, a son can bring merits for his father. The others replied: But Ishmael will descend from him. The Holy One, blessed be He, replied, 'But Isaac WILL DESCEND FROM HIM, who will extend his throat FOR THE SACRIFICE on the altar.' The others said: But Esau will derive from Isaac. THE HOLY ONE, BLESSED BE HE, said, 'But Jacob will DESCEND FROM HIM, who is a whole throne, and all his sons are perfect before Me.' They concurred by saying: Surely for this merit, Abraham shall be rescued. Such is the meaning of, "who redeemed Abraham."
