The sudden death of Nadav and Avihu takes center stage in Parshat Shemini, catapulting the narrative from ritual purity and defilement to sacrificial crime and divine punishment.
Midrash Rabbah, commenting on the verse, “And it was on the eighth day…” (Vayikra, 9:1), states that the initiation of the Mishkan was comparable to the creation of heaven and earth. Celebration turned to tragedy when news spread about Nadav and Avihu perishing when “A fire came forth… and consumed them” (Vayikra 10:1-2).
What exactly was the egregious crime that resulted in the death of Aharon’s two sons?
This question has confounded our sages for more than a thousand years.
My 11th grade rebbe, Rav Yitzchak Isaac Suna, zt”l (MTA, 1991), used to say, “We always begin with Rashi.” However, in this unique instance, Rashi uncharacteristically provides two opinions that appear to have no relevance to the act of bringing a “foreign fire”: rendering halachic decisions before consulting Moshe (Rabbi Eliezer) and entering the Mishkan while intoxicated (Rabbi Yishmael). Additional interpretations include: desiring to replace Moshe and Aaron and refusing to provide or accept advice from others.
Why are there so many divergent opinions and can we identify a common theme? After all, it was Steve Jobs who once said, “Innovation distinguishes between a leader and a follower.” What’s wrong with the innovative way in which Nadav and Avihu desired to bring their sacrifices?
Rabbi Lord Jonathan Sacks, zt”l explains that the act of creation involves concealment. The word olam, universe, he explains, is semantically linked to the word ne’elam, hidden. This means that although God empowered mankind to use our will and initiative to become His “partners in the work of creation,” there are times and places that require absolute obedience to divine command. Hence, Nadav and Avihu were mistaken when they temporarily asserted their own desires without consideration of the Divine will.
The Maggid of Mezritch expresses a similar thought: “Af al pi she’aish yoredet min hashamayim, mitzvah lehavi min hahedyot,” Even though God brings forth a fire (of Torah understanding) from Heaven, for every Jew, there is still a requirement to spread the flame of Torah understanding among us so that we fulfill the mandate of Na’aseh Adam (Bereishis 1:26). “We will make man!” Why?
Kol Yisroel Arievim Ze Bazeh—All of the Jewish people are responsible for one another (BT Shevuot 39a). We are required to positively influence others and become a beacon of light unto the nations, as the verse states, “Ki ner mitzvah v’Torah ohr” (Mishley 6:23), from one mitzvah an individual can illuminate the entire world.
Surely we should always try to be innovative in our connection and communication with God, but not when it conflicts with the Mesoras Ha’Torah and fulfillment of Na’ase Adam.
The Chortkover Rav, Reb Yisroel Friedman, author of the Ginzai Yisroel, coalesces the varied Biblical explanations into one common theme.
Nadav and Avihu desired to draw closer to God through an aish zarah–a fire that does not influence others. This is derived from the word zarah which is grammatically linked in the Kabbalah to a state of receiving and not in a mashpiah—influencer, affirmative role. Fire grows stronger only when dormant molecules within wood are positively stimulated. Hence, any deviation from the Mesoras Ha’Torah is rendered a “foreign fire” and punishable by death.
All of the many reasons offered by Chazal, from rendering halachic decisions in the presence of Moshe to seeking to replace the divinely vested authority of Moshe and Aharon, resonate with a tacit determination to elevate the commoner among us to a decision-making halachic authority, no longer required to adhere to the Mesoras Ha’Torah and qualifying mandate of Na’ase Adam.
Which brings us to our final exploratory question: Will there be a time when God will speak directly to all of klal Yisroel, as Nadav and Avihu had once envisioned?
Yes!
At the onset of the sixth aliyah, the Torah discusses kosher and non-kosher animals. The Kedushat Levi explains that when the verse states, “God spoke to Moshe and Aaron” (Vayikra, 11:1), it strangely ends with “to them, “Aleyhem”. This signifies our need to be careful, as Moshe was, when consuming only kosher food, since we too will someday soon speak directly to God. It is, therefore, imperative to remain vigilant and ensure that the words that emanate from our mouth are as holy and kosher as what enters our mouth.
Nadav and Avihu were indeed great Kohanim and great men. However, they were ahead of their time (iPhone version 30.1?) as they sought to draw closer to God through an Aish Zarah, a fire that did not positively influence others and which lacked an attachment to the Mesoras Ha’Torah and Na’ase Adam. Hence, it was an act “Asher Lo Tziva Osam”—that God did not command.
Mordechai Plotsker runs a popular 10-minute nightly shiur on the parsha with a keen interest on the invigorating teachings of the Berditchever Rav, the Kedushas Levi. Plotsker resides in Elizabeth with his wife and children, and can be reached by email at [email protected].
