Nadav And Avihu

Parshat Shmini

 

The Parsha begins with the 8th day of celebration of the consecration of the Mishkan. Aharon is called upon to offer a calf as a sin offering, ostensibly to atone for the sin of the Golden Calf . The Community of Israel is called upon to offer a goat offering, leading the commentaries to point out that the sin offering of the nation was meant to bring about forgiveness for the sale of Yosef, where a goat's blood was used as camouflage for the brothers' treacherous treatment of Yosef. (Targum Yerushalmi). If this is the case, the two major transgressions of the Jewish People are to be forgiven on this awesome day.

Moshe and Aharon left the Tent of Meeting and blessed the people and "the Glory of G-d appeared to the entire people" (9:23). We are then told that a fire came down from heaven and consumed the altar. "The people saw, they broke out in song and fell on their faces"(9:24). The response of the people is clear; G-d had responded to their prayers, and apparently full forgiveness for their rebellion was achieved. What happens next can only be described as tragic:

The sons of Aharon, Nadav and Avihu, took a pan, and placed fire within, and put incense upon the fire. They brought before G-d an alien (strange) fire which they had not been commanded. A fire came out from in front of G-d, and devoured them; they died in front of G-d. Moshe said to Aharon, 'This is what G-d had referred to, "I will be sanctified by those close to me, thus I will be glorified by the entire people,’ and Aharon was silent. (10:1-3)

Many questions arise as a result of this incident. What was wrong with the behavior of Nadav and Avihu? What motivated them in this action? How are we to understand Moshe’s response?

There are many opinions regarding the actions of Nadav and Avihu, almost all agreeing that a sin was committed. As to the nature and cause of the sin, the Midrashim, and the commentaries based on those Midrashim, differ. According to one approach, the problem was that they entered the sanctuary drunk, evidenced by the section in the Torah which follows this episode: Aharon is warned against entering the Temple to perform service while intoxicated:

And G-d spoke to Aharon saying, ‘Do not drink wine or strong drink, neither you nor your sons when you enter the Tent of Meeting, lest you die’ (10:8,9)

The logic is that this is mentioned now, following the deaths of Aharon's sons, because that was their sin.

And there came forth fire from before the Lord, and devoured them, and they died before the Lord (Lev. X, 2), but we would not know why they [i.e. Nadav and Avihu] died, but for His commanding Aaron: DRINK NO WINE NOR STRONG DRINK. We know from this that they died precisely on account of the wine. For this reason did Scripture show love to Aaron by directing the Divine Utterance to him alone, thus, DRINK THOU NO WINE, etc. (Midrash Rabbah - Leviticus XII:1)

Alternatively we may say that the problem was the offering of incense which was not called for, but it was the drunkenness which caused the error in judgment, resulting in the "strange fire" which was offered. Other opinions state that it was the fact that they were unmarried, and therefore childless, which led to their deaths:

Rabbi Levi said that they were arrogant. Many women remained unmarried waiting for them. What did they say? ‘Our father's brother is a king, our mother's brother is a prince, our father is a High Priest, and we are both Deputy High Priests; what woman is worthy of us?’(Midrash Rabbah 20:10)

This source gives a different picture of Nadav and Avihu. They sound quite self absorbed, and it is difficult to imagine such characters being spiritual leaders. Another source identifies their downfall with their deciding a Torah law in the presence of Moshe and Aharon, without asking the opinion of their teacher. This may be seen in the text itself:

The sons of Aharon, Nadav and Avihu, took a pan and placed fire within, and put incense upon the fire, they brought before G-d an alien (strange) fire which they had not been commanded. (10:2)

Our first reading would have implied that G-d had not commanded them, but the Sforno explains that it was Moshe who had not commanded them to bring the offering, implying that their sin was in not asking Moshe. Some commentaries opine that in and of itself, their action was correct, but deciding a Torah law in the presence of Moshe was their sin:

It was taught in the name of Rabbi Eliezer that the only reason that Nadav and Avihu died was that they decided Halacha in the presence of Moshe our Teacher"(Pesikta D'rav Kahana 26:7)

Perhaps most sinister of all the allegations raised against them is the following passage in the Talmud:

Moshe and Aharon were walking along, as Nadav and Avihu were behind them, and all of Israel behind them. Nadav said to Avihu, ‘When these two elders die, you and I will lead this generation.’ G-d said to them, ‘Let's see who buries whom’ (Talmud Bavli Sanhedrin 52a)

The picture which emerges from all of these sources, is of a pair of individuals who allowed their position to get the best of them. The sources essentially agree about the personality but differ as to the specific fault.

When we return to the narrative in Sh’mot, we see how Nadav and Avihu are raised, and separated from the people. These verses contain the origin of Nadav and Avihu’s trespass. The Torah recounts G-d's instructions to Moshe at Mount Sinai, in preparation for the giving of the Torah:

To Moshe [G-d] said, ‘Ascend to G-d, you and Aharon, and Nadav and Avihu, and the seventy elders of Israel, and they shall prostrate themselves from afar... Moshe and Aharon, Nadav and Avihu, and the seventy elders arose. They saw the Lord of Israel and beneath his feet, like a kind of paved work of a sapphire stone, like the very heaven for clearness (livnat hasapir, uketzem hashamyim l'tohar ). And to the aristocracy of the Children of Israel, He did not strike his hand; they viewed the Lord, they ate and drank" (Shmot 24:1,9-11)

This enigmatic passage may hold the key to understanding the offense of Nadav and Avihu. They are separated from the rest of the nation, leading them to think of themselves as future leaders. They are invited to join Moshe, and they have a better vantage point than the rest of the nation. The purpose of the ascent is to bow from afar; “and they shall prostrate themselves from afar;” instead, they stood and stared.

They saw the Lord of Israel and beneath his feet, like the a kind of paved work of a sapphire stone, like the very heaven for clearness (livnat hasapir, uketzem hashamyim l'tohar ). And to the aristocracy of the Children of Israel, He did not strike his hand; they viewed the Lord, they ate and drank.

The Midrash contrasts this behavior with that of Moshe, when he sees the Burning Bush:

Rav Hoshea Rabba said, 'It is good that Moshe hid is face. The Holy One blessed be He said, ‘I wanted to reveal Myself to you, and you honored Me by covering your face. By your life, when you will be with Me on the mountain for forty days and nights without food or drink, you will take pleasure in the radiance of the Shchinah, as it says, "and Moshe did not know that his face glowed (Shmot 34).' But Nadav and Avihu uncovered their faces and filled their eyes with radiance of the Shchinah, as it says; "And to the aristocracy of the children of Israel, He did not strike His hand, [they viewed the Lord, they ate and drank]" (Shmot 24:11)]. They were not punished for what they did. (Shmot Rabbah 3:1)

The Midrash states that as a result of their exalted position, Nadav and Avihu misused the opportunity, and instead of prostrating themselves they viewed the Divinity, as it were. One can not help but notice that Moshe, as a result of covering his face, becomes angelic, needing neither food nor drink. Nadav and Avihu, on the other hand, "viewed the Lord, they ate and drank". Strangely, their reaction to the ecstatic religious experience is eating and drinking. Furthermore, the next time we find "eating and drinking" is at the Golden Calf! It may be argued that the source for the destructive behavior manifested at the Golden Calf was modeled upon what was perceived as the ecstatic behavior of Nadav and Avihu, at Sinai.

How could they have allowed themselves to drink again at the dedication ceremony, and then offer the "strange fire"?

The Zohar explains the significance of this wine, revealing the motivation of Nadav and Avihu:

R. Simeon said: ‘There is a mystical allusion in this verse. When Noah began to probe into the sin of Adam, not for purpose of practicing it but in order to understand it, and so warn the world against it, he pressed grapes in order to make research into that vineyard. But when he reached that point he was “drunken and uncovered”-he lost his (mental) balance and uncovered the breach of the world which hitherto had been closed up…The same explanation applies to the case of the sons of Aaron, who, we have been taught, were drunk from wine (when they sinned). Who, then, gave them wine at that place to drink? And is it conceivable that they would dare to get drunk at such a time? But in reality the wine which made them drunk was this same wine of Noah, as it is written, “and they offered strange fire before the Lord” (Lev. X, 1), (Zohar, Bereshith, Section 1, Page 73b)

The wine which was drunk by Nadav and Avihu was the wine which Noah drank, and indeed it was the wine which Adam and Eve drank! This teaching follows the opinion that the "Tree of Knowledge" was actually grapes, and the sin of Adam and Eve was partaking of this forbidden wine.

AND THE TREE OF THE KNOWLEDGE OF GOOD AND EVIL (ib.). What was the tree where of Adam and Eve ate? R. Meir said: It was wheat, … R. Judah b. R. Ila'i said: It was grapes, for it says, ‘Their grapes are grapes of gall, they have clusters of bitterness’ (Deut. XXXII, 32): those clusters brought bitterness [i.e. sorrow] into the world. R. Abba of Acco said: It was the ethrog (citron), as it is written, ‘And when the woman saw that the tree was good for food’ (Gen. III, 6). Consider: go forth and see, what tree is it whose wood can be eaten just like its fruit? and you find none but the ethrog. R. Jose said: They were figs. (Midrash Rabbah - Genesis XV:7)

The "Leshem", one of the greatest modern day Kabbalists (written by Rav Shlomo Elyashiv, the grandfather of the famous possek Rav Shalom Yosef Elyashiv), explains that Nadav and Avihu were great religious leaders, and they were trying to bring about forgiveness for the sin of Adam. This is the reason that they used "Adam's grapes"; they wished to rectify his sin. At Sinai, at the moment of revelation, and now on this eighth day, Nadav and Avihu attempted to achieve this rectification. ^{[ 1 ]}

This last explanation allows us to view Nadav and Avihu in a different light. Rather than selfish sinners, they were great spiritualists trying to mend the world. Let us reconsider their actions on the day of the dedication of the Mishkan. On this day, the eighth day, which represents the metaphysical (the number 8 is one beyond the natural, which is represented by 7), their father is called upon to offer the calf and bring about forgiveness for the Golden Calf. The people will offer a goat and bring about forgiveness for the sale of Yosef. Perhaps the only major sin that still needed rectification was the sin of Adam and Eve in the Garden of Eden. If that could be accomplished, a new, cleansed world awaits.

Adam drank and hid from G-d:

And they heard the voice of the Lord God walking in the garden in the cool of the day; and Adam and his wife hid themselves from the presence of the Lord God among the trees of the garden. (Bereishit 3:8)

Nadav and Avihu, on the other hand, drank after staring at G-d’s glory. When, in the dedication of the Mishkan, the fire came down and filled the area, the people hid their faces. Nadav and Avihu felt that this generation needed a new approach, one that should have been adopted in the Garden: Instead of hiding from G-d, they confronted G-d, as if to show that they were indeed prepared and ready to accept the revelations and teachings of G-d, without recoiling.

They offered the fire back to G-d, but G-d took them as well. This, then, may unify most of the opinions regarding their sin: They sought a new direction for this generation, which they referred to in their speculations about leading the nation. They were infused with the sense of an historic mission, which would set the world on a new course, and they therefore had no time or energy to spare for wives or children.

The Midrash Tanchuma teaches:

In four places the death of the sons of Aharon is mentioned and each time their sin is mentioned with it, in order to teach you that this was their only sin. (Tanchuma Ahare Mot 6:6)

This Midrash supports the opinion that they were not selfish, self-centered sinners. They committed one sin only. This approach enables us to understand the comment of Moshe to Aharon immediately following the deaths:

Moshe said to Aharon, 'This is what G-d had referred to, "I will be sanctified by those close to me, thus I will be honored by the entire people." And Aharon was silent. (10:1-3)

Moshe describes Nadav and Avihu as those who are close to G-d. In Rashi's understanding, the inference is to those who were closest to G-d. Moshe’s “eulogy” is based on a verse in Shmot:

I will reveal Myself there to the children of Israel, and be sanctified in My honor (Shmot 29:43)

There is a tradition that the text should read "Sanctified by those that honor me," a reference to Nadav and Avihu. Moshe explains that he knew the dedication of the Mishkan would necessitate the death of a great person, of one of the leaders. Moshe tells Aharon that he had thought that either he or Aharon would have to die in the establishment of the Mishkan but in the end it turned out to be Nadav and Avihu. Moshe says to Aharon:

And now I see that they were greater than you or I. (Rashi based on the Midrash)

As it turned out, two of the leaders were taken. This is what the text means when it says that they died "in front of G-d".

The understanding that Nadav and Avihu were attempting to reach religious greatness, allows us deeper understanding of other mystical traditions. At a later time in front of the Mishkan a terrible scene would unfold:

And, behold, one of the people of Israel came and brought to his brothers a Midianite woman in the sight of Moshe, and in the sight of all the congregation of the people of Israel, who were weeping before the door of the Tent of Meeting. And when Pinchas, the son of Eleazar, the son of Aharon the priest, saw it, he rose up from among the congregation, and took a javelin in his hand. And he went after the man of Israel into the Tent, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague ceased from the people of Israel. (Bamidbar 25:6-8)

Pinchas acted swiftly and heroically in order to prevent further desecration. From where did Pinchas get this spiritual strength and fortitude?

AND ELEAZAR, AHARON'S SON, TOOK HIM ONE OF THE DAUGHTERS OF PUTIEL TO WIFE; AND SHE BORE HIM PINCHAS: THESE ARE THE HEADS OF THE FATHERS OF THE LEVITES ACCORDING TO THEIR FAMILIES. Why does it say “these are the heads” when the only one mentioned is Pinchas? The truth is that because he saved thousands in Israel from the plague (v. Num. xxv, 8); by making atonement for the children of Israel and their chiefs, they are all included in him and he is referred to as “these”. This expression also suggests that he, in his own person, compensated for the loss of the heads of the Levites (Nadab and Abihu, v. Lev. x): they sinned and were burned, but their souls found their abode in Pinchas. They separated the sign of the Covenant from its place (by leaving no issue), and he came and united it again. Therefore the heritage and spirit of both of them were given to him. (Zohar, Shemoth, Section 2, Page 26b)

Nadav and Avihu died in the proximity of G-d; in the Mishkan. Their souls were nearly complete. There is a mystical teaching known as "Sod Ha'Ibur", the phenomenon of a soul entering another body in order to accomplish a great deed. The Zohar explains:

As R. Shimon was once studying this portion, his son, R. Eleazar, came and asked him: ‘What is the connection of Nadab and Abihu with Pinchas? If Pinchas had not been born when they died and had afterwards come into the world and taken their place, I could understand, but he was alive at the time, and his soul was already in its place?’ He replied: ‘My son, there is a deep mystery here. When they departed from the world they were not sheltered under the wings of the holy Rock, because they had no children, and they were therefore not fitted for the high priesthood. Now when Pinchas rose up against the adulterers, when he saw all the hosts of the tribe of Shimon gathering around him, his soul fled from him, and then two souls which were flying about naked joined it and they all became one and, thus united, entered into him, so that he took the place of Nadav and Avihu to become high priest, and therefore it is written, “Pinchas son of Eleazar son”. (Zohar, Bamidbar, Section 3, Page 217a)

The Zohar teaches that Nadav and Avihu entered into the body of Pinchas when he confronted Zimri (Bamidbar 25). What is the implication of this teaching? Nadav and Avihu sinned by not having children, but they had the purity and innocence necessary to counter the orgiastic scene unfolding in front of Pinchas within the shadow of the Mishkan itself.

His soul fled from him, and then two souls which were flying about naked joined it and they all became one and, thus united, entered into him, so that he took the place of Nadav and Avihu to become high priest…

These “naked,” pure souls joined with Pinchas and empowered him to vanquish the spiritual obstacles facing him.

We saw above that one of the reasons listed for their demise was acting without conferring with Moshe. Pinchas, on the other hand, consults Moshe:

And Moshe said unto the Judges of Israel, ‘Slay every one of his men that were joined unto Baal Peor. Thereupon the tribe of Shimon went to Zimri ben Salu and said him,‘ Behold, capital punishment is being meted out, yet you sit silent [i.e., inactive].’ What did he do? He arose and assembled twenty-four thousand Israelites and went to Cozbi, and said unto her, ‘Surrender thyself unto me.’ She replied, ‘I am a king's daughter, and my father has instructed me, "Thou shalt yield only to their greatest man". ‘I too,’ he replied, ‘am the prince of a tribe; moreover, my tribe is greater than his [Moshe], for mine is second in birth, whilst his is third.’ He then seized her by her coiffure and brought her before Moshe. ‘Son of Amram,’ exclaimed he, ‘is this woman forbidden or permitted? And should you say, "She is forbidden", who permitted thee Jethro's daughter’? At that moment Moshe forgot the halachah [concerning intimacy with a heathen woman], and all the people burst into tears; hence it is written, ‘and they were weeping before the door of the Ohel Mo’ed.’ And it is also written, ‘And Pinchas, the son of Eleazar, the son of Aharon the priest, saw it.’ Now, what did he see? — Rab said: He saw what was happening and remembered the halachah, and said to him, ‘O great-uncle! did you not teach us this on your descent from Mount Sinai: He who cohabits with a heathen woman is punished by zealots?’ He replied. ‘He who reads the letter, let him be the agent [to carry out its instructions]’.(Sanhedrin 82a)

Pinchas surely could have argued that Moshe had forgotten the halacha, and his role as leader was no longer appropriate. Yet Pinchas does the opposite; he respectfully asks Moshe the appropriate law. This serves as a rectification for Nadav and Avihu who act without seeking approval.

The identification between Pinchas and Nadav and Avihu allows us to forge ahead and understand one last identification: We are taught that Pinchas is Eliyahu; both shared a common soul ^{[ 2 ]} . The Ariza"l ^{[ 3 ]} draws out this connection by teaching that when we say ANA HASHEM HOSHEA NA (Save us, we beseech you, O Lord!) (Psalms 118:25), the term ANA- please, stands for A-Eliyahu, N- Nadav, A-Avihu.

When we analyze the behavior of Eliyahu we find some interesting parallels with Nadav and Avihu. Arguably, the most famous episode in Eliyahu's life was the confrontation with the false prophets on Mount Carmel.

And it came to pass at the time of the offering of the evening sacrifice, that Eliyahu the Prophet came near, and said, ‘Lord G-d of Abraham, Isaac, and of Israel, let it be known this day that you are G-d in Israel, and that I am your servant, and that I have done all these things at your word. Hear me, O Lord, hear me, that this people may know that you are the Lord G-d, and that you have turned their heart back again.’ Then the fire of the Lord fell, and consumed the burnt sacrifice, and the wood pile, and the stones, and the dust, and licked up the water that was in the ditch. And when all the people saw it, they fell on their faces; and they said, G-d is the Lord, G-d is Lord.’ … And Eliyahu said to Ahav, ‘Get up, eat and drink; for there is a sound of the rumbling of the rain.’ (Kings I Chapter 18:36-41)

Eliyahu brings an offering outside of the Temple, truly a "foreign offering," yet fire comes down from Heaven indicating Eliyahu's victory. The parallel with Nadav and Avihu and the fire descending from Heaven is fascinating, but incomplete: G-d Himself had called for Eliyahu's "foreign" offering. Immediately after the fire descends on Eliyahu's offering, the masses cry out "G-d is Lord, G-d is Lord"...And Eliyahu said to Achav "Get up, eat and drink".

Eliyahu later ascends to heaven with fire, in a chariot of fire pulled by horses of fire (Melachim 2 2:11).

And it came to pass, when the Lord would take up Eliyahu into heaven by a whirlwind, that Eliyahu went with Elisha from Gilgal. … And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and separated them one from the other; and Eliyahu went up by a whirlwind to heaven. And Elisha saw it, and he cried, ‘My father, my father, the chariot of Israel, and its horsemen.’ And he saw him no more; and he took hold of his own clothes, and tore them in two pieces. (Kings II Chapter 2:1,11,12)

In Jewish tradition, Eliyahu becomes an angel, and visits our homes every Passover. When he comes in and takes a sip of wine, he reminds us that redemption will yet come, and that in order to be redeemed we must be forgiven for the sin of Adam and Eve, of drinking the wine from the forbidden grapes. He thus reminds us of the teaching of Nadav and Avihu.

G-d's original plan was for a partnership in creation with man. When Adam became intoxicated, his creative capacities were debilitated. Nadav and Avihu sought not only to atone for this sin, but to re-establish the partnership. They hoped to turn the clock back to a point before Adam's sin, actively engaging G-d and reclaiming the human position of power and creativity. This was Pinchas's position in "defending" G-d. He became active, independent, and a partner in G-d's Will. Finally, on Mount Carmel, Eliyahu achieves the most perfect partnership with G-d and His Will, and, having completed his mission, the mission of Nadav, Avihu and Pinchas, he ascends, complete, to Heaven. There Eliyahu waits, and occasionally he comes and visits this world. His final visitation is described in the last verse in Prophets:

Remember the Torah of Moses my servant, which I commanded him on Horev for all Israel, with the statutes and judgments. Behold, I will send you Eliyah the Prophet before the coming of the great and terrible day of the Lord; And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers… (Malachi 3:22-24)

 

[ 1 ] This theme, of trying to rectify the sin of Adam, is one of the prevalent ideas in mystical literature. Others who made the same valiant attempt were the four sages who entered “Pardes” :

Our Rabbis taught: Four men entered the ‘Garden’, namely, Ben ‘Azzai and Ben Zoma, Aher, and R. Akiba. … Ben ‘Azzai cast a look and died. Of him Scripture says: ‘Precious in the sight of the Lord is the death of His saints.’ Ben Zoma looked and became demented. Of him Scripture says: ‘Hast thou found honey? Eat so much as is sufficient for thee, lest thou be filled therewith, and vomit it.’ Aher mutilated the shoots. R. Akiba departed unhurt. (Hagiga 14b)

According to Rashi, Ben Azai died looking at the Sh’china. The Ariza”l (Yalkutai Torah Bereishit) and the Leshem (Sefer HaDeah 2:4:49:6) explain the entire Pardes sojourn as an attempt to rectify the sin of Adam. Therefore Pardes - paradise- is identified with “Eden”. There are numerous parallels between Ben Azzai, and Nadav and Avihu, a theme which I hope to explore at another time.

[ 2 ] Zohar Shemot 190a, Pirki D’ Rebbi Eliezer chapter 46, see Parshat Pinchas for more on this identification.

[ 3 ] Shar Hapsukim Psalms 118