The section Acharei begins with the words, "G-d spoke to Moshe after the death of Aharon's two sons."
The Torah then states that Moshe was to relate to Aharon that "he was not to enter at all times the Holy of Holies," only on Yom Kippur.
Rashi asks why the verse finds it necessary to state that these words that G-d told Moshe to relate to Aharon were spoken specifically after the demise of Aharon's two sons. He answers with the following parable:
"It is similar to a sick person who was warned by a doctor, 'Do not eat cold things nor sleep in a cold place.' Another doctor then came and told him, 'Do not eat cold things nor sleep in a cold place, so that you will not die as did another person [who did these things.]' The admonition of the second individual was much more persuasive. This is why it states, 'after the death of Aharon's two sons.'"
Rashi is thus informing us that the words "after the death of Aharon's two sons" does not merely recount the time when G-d spoke these words, but that these words are part of the actual message to Aharon:
G-d told Moshe that when speaking to Aharon he was to remind him about the passing of his two sons. This is similar to the warning of the second doctor who by adding "so that you will not die as did another person [who did these things]," lends far greater force to his warning than the first doctor.
This raises a number of questions. The concept of warning someone to act in a certain manner so as to prevent an untimely demise is readily understandable. What novel aspect does Rashi provide by couching this message in the above parable?
Additionally, even if a parable is warranted it need not necessarily be of an ill individual; a healthy person who is admonished not to do something dangerous because it might kill him as it did another person, will conduct himself in a far more circumspect manner than if he was not warned that such conduct had already killed another.
Moreover, when a parable or analogy is offered -- especially a Torah parable -- one endeavors that all the particulars of the analogy are similar to the analogue. Since this parable is of an ill individual and not of someone who is healthy, we must perforce say that this comes to tell us that prior to this exhortation Aharon, too, was in some way unwell. What, possible "illness" was Aharon suffering from?
With regard to numerous Torah commandments we find the Torah mentioning only the actual command; no warning is given of the impending punishment for not observing the command. Even regarding those commandments that specify the punishment for their non-performance, nothing like "so that you will not die as did another" is ever mentioned. Why, specifically here, does Aharon have to be warned in such a dire manner?
Rashi answers the latter question by stating "It is similar to a sick person, etc." From the parable it is understood that were Aharon simply to be told that "he was not to enter at all times the Holy of Holies," he might well not observe this command; only by warning him "so that he would not die as did another" would he scrupulously observe this command.
But why is this so; why wouldn't Aharon be capable of observing G-d's command without this additional warning? Rashi answers this by offering the parable of someone who is ill.
A sick individual, one who has a high fever, strongly desires to cool himself by eating cold foods or by finding himself in a cold room. So great is his desire that even if a doctor warns him not to do so he may well not heed his advice, unless he is warned that such behavior may well lead to his death.
Aharon, too, was "sick with love" for G-d, having a tremendous desire and thirst for Him. He therefore had an intense desire to enter the Holy of Holies, where G-dliness was most immanent.
Were Aharon not to have been warned that entering the Holy of Holies might well result in his death just as it resulted in the death of his two sons, he would not have been able to contain his fierce desire to enter the Holy of Holies. It was therefore of utmost necessity to add "after the death of Aharon's two sons."
There is a vital lesson here for us all. Although it is demanded of the Jew that he find himself within this world and transform it into a dwelling for G-d, nevertheless, this should also be accompanied by a feeling of "against your will you live."
In other words, the thirst and desire of a Jew should be to depart his everyday and mundane life and enter the Holy of Holies. His refraining from doing so is entirely because of G-d's command to make for Him a dwelling place in the nethermost level, in this physical world.
Based on Likkutei Sichos, Vol. VII, pp. 117-125.
