Serving G-d with a Foreign Fire - the sin of Nadav and Avihu
Shemini
On the day of the Mishkan’s inauguration, a day that was supposed to be one of joy and communal celebration, tragedy struck. Nadav and Avihu, two of Aharon’s sons were consumed by a Divine fire and died while offering incense in the Mishkan.
The Meforshim offer a number of insights as to what was their wrongdoing and why it warranted such a severe punishment.
The Midrashim bring a number of opinions as to why they were killed, these include;
1) They offered a foreign fire before Hashem that they were not commanded to bring
2) They were drunk on wine at the time they entered the Mishkan
3) They issued a halachic ruling in the presence of their teacher Moshe’s. This infraction is punishable by death at the hands of Heaven.
What Halacha did Nadav and Avihu issue a ruling on? In last week’s Parsha Moshe was instructed to kindle an earthly fire on the Mizbeach, despite the fact that the sacrifices were consumed by a fire descending from Heaven. Torah Temimah explains that this commandment was understood to apply only on the outdoor sacrificial Altar. By bringing their fire-pans into the Kodesh to burn Ketores, Nadav and Avihu were ’ruling’ that the same requirement of lighting an earthly fire, applied to the inner incense Altar as well.
The suggestion that their infraction was intoxication is supported by the juxtaposition to the next passage in the Parsha. Immediately after recording their deaths, Aharon is instructed that neither he nor his sons drink wine when approaching the Mishkan.
But it is the first answer that seems to be the most plausible, since the verse clearly states that their sin was in offering before Hashem a foreign fire which He had not commanded them.
So why did the commentaries see the need to suggest numerous other reasons? Furthermore, Nadav and Avihu were Torah scholars and righteous individuals, how could their sin be so basic as to make an offering which seemed unwanted and unsolicited by the Torah?
The Sfas Emes explains that the 3 reasons are not distinct. They all refer to one underlying short-falling which came about specifically because of their greatness.
Nadav and Avihu’s failing was serving Hashem based on their own intellect and understanding. Wine, with its pleasing taste (Taam) is a euphemism for the mystical reasons (Taamim) behind the Mitzvos. Their offering came from intellectual intoxication; because it made sense logically to do it, rather than because it was what Hashem wanted.
Why was rendering a halachic ruling in the presence of their teacher such a great offence? Whilst they were no doubt great scholars and their ruling may have been correct, the problem was that it came from themselves and not from Moshe. As such, it was divorced from the Mesora. When Torah study and interpretation is separated from surrender to accept the Mesora, it lacks connection to the ‘Giver of the Torah’ and is subject to fallibility.
This is the meaning of a foreign fire which He (Hashem) had not commanded them. They did not offer the incense because Hashem had instructed them, but rather because they understood it to be the right things to do.
The death of Nadav and Avihu took place on Rosh Chodesh Nissan. As such, it is listed in Shulchan Aruch as a Tannis Tzaddikim. Their passing leaves a lasting lesson for all time - והחי יתן אל לבו.
Torah and Mitzvos must be kept with Kabbolas Ol - simply because Hashem has commanded us. Reasons, understanding and spiritual feelings certainly enhance our Avodah, but they should never be the basis for it.
Avodah with Kabbolas Ol is the fire that Hashem has commanded us. Anything else is foreign.
The Meforshim offer a number of insights as to what was their wrongdoing and why it warranted such a severe punishment.
The Midrashim bring a number of opinions as to why they were killed, these include;
1) They offered a foreign fire before Hashem that they were not commanded to bring
2) They were drunk on wine at the time they entered the Mishkan
3) They issued a halachic ruling in the presence of their teacher Moshe’s. This infraction is punishable by death at the hands of Heaven.
What Halacha did Nadav and Avihu issue a ruling on? In last week’s Parsha Moshe was instructed to kindle an earthly fire on the Mizbeach, despite the fact that the sacrifices were consumed by a fire descending from Heaven. Torah Temimah explains that this commandment was understood to apply only on the outdoor sacrificial Altar. By bringing their fire-pans into the Kodesh to burn Ketores, Nadav and Avihu were ’ruling’ that the same requirement of lighting an earthly fire, applied to the inner incense Altar as well.
The suggestion that their infraction was intoxication is supported by the juxtaposition to the next passage in the Parsha. Immediately after recording their deaths, Aharon is instructed that neither he nor his sons drink wine when approaching the Mishkan.
But it is the first answer that seems to be the most plausible, since the verse clearly states that their sin was in offering before Hashem a foreign fire which He had not commanded them.
So why did the commentaries see the need to suggest numerous other reasons? Furthermore, Nadav and Avihu were Torah scholars and righteous individuals, how could their sin be so basic as to make an offering which seemed unwanted and unsolicited by the Torah?
The Sfas Emes explains that the 3 reasons are not distinct. They all refer to one underlying short-falling which came about specifically because of their greatness.
Nadav and Avihu’s failing was serving Hashem based on their own intellect and understanding. Wine, with its pleasing taste (Taam) is a euphemism for the mystical reasons (Taamim) behind the Mitzvos. Their offering came from intellectual intoxication; because it made sense logically to do it, rather than because it was what Hashem wanted.
Why was rendering a halachic ruling in the presence of their teacher such a great offence? Whilst they were no doubt great scholars and their ruling may have been correct, the problem was that it came from themselves and not from Moshe. As such, it was divorced from the Mesora. When Torah study and interpretation is separated from surrender to accept the Mesora, it lacks connection to the ‘Giver of the Torah’ and is subject to fallibility.
This is the meaning of a foreign fire which He (Hashem) had not commanded them. They did not offer the incense because Hashem had instructed them, but rather because they understood it to be the right things to do.
The death of Nadav and Avihu took place on Rosh Chodesh Nissan. As such, it is listed in Shulchan Aruch as a Tannis Tzaddikim. Their passing leaves a lasting lesson for all time - והחי יתן אל לבו.
Torah and Mitzvos must be kept with Kabbolas Ol - simply because Hashem has commanded us. Reasons, understanding and spiritual feelings certainly enhance our Avodah, but they should never be the basis for it.
Avodah with Kabbolas Ol is the fire that Hashem has commanded us. Anything else is foreign.