וידבר ד' אל משה אחרי מות שני בני אהרן, בקרבתם לפני ד' וימתו
“Hashem spoke to Moshe after the death of Aharon’s two sons, when they approached before Hashem, and they died.”
The posuk says that Hashem spoke to Moshe after the death of Aharon’s two sons, when they came close before Hashem, and they died. Why does the posuk need to say at the end, “And they died,” when the beginning of the posuk already stated that this took place after they died?
Nadav and Avihu sought to do the avodah in the Mikdash, that which only their father had permission to do on Yom Hakippurim. The Rambam says on the Mishna in Yuma 1:3 that the Kohen Gadol must be complete in chochma and yirah, wisdom and fear, and Aharon was complete in both. Nadav and Avihu saw themselves as complete in these two necessary qualifications, chochma and yirah, and thus, they believed that they could perform the avodah just as their father was able to. However, in truth, they were not yet at the madreiga of their father, as the posuk says that they were “בני אהרן” – they were the children of Aharon, secondary to him.
Nonetheless, they thought, “בקרבתם לפני ד'” – “ב' קרבתם” – with the two qualifications, of completeness in chochma and yirah, they were able to come before Hashem, like their father – “וימותו” - and this error caused their deaths.
After this occurred, there was a concern that perhaps Aharon may make a similar error. “דבר אל אהרן אחיך” – Why does Hashem tell Moshe that he should speak to Aharon “your brother” when it is known to all that Aharon was Moshe’s brother, and there was no other Aharon to speak of? Make sure to speak to Aharon, “אחיך” – the one who is similar to you. Since Aharon was, in fact, on some level similar to Moshe, Aharon may have erred and thought that just as Moshe was able to enter the Mikdash anytime he wanted to, so, too, Aharon was allowed to. Thus, Aharon is told, “אל יבא בכל עת אל הקודש...כי אם בזאת” – Know that while you are a great individual, one who is complete in chochma and yirah, nonetheless, you cannot enter the Kodesh anytime you want. (בן איש חי)
Nadav and Avihu came close to Hashem and thought that they were doing the right thing. They were holy people who were connected to the Torah Hakdosha but were not on the level of Aharon Hakohen. Their deaths were tragic, as two tzaddikim died on the day of the inauguration of the Mishkan, a day that should have been completely joyful. Were their deaths in vain, or was there a greatness that could come out of it? “וימתו” – And they died for a reason – due to what happened afterward. Aharon was silent and did not question Hakodosh Boruch Hu. He accepted wholeheartedly everything that Hakodosh Boruch Hu did. This was a true sanctification, and this was the sanctification necessary for the inauguration of the Mishkan. The Torah stresses that they died, for their death brought forth the sanctification of the Mishkan. May we be zoche to learn from the greatness of Aharon Hakohen and accept everything that Hakodosh Boruch Hu does – and, in truth, it is much easier to do when we truly believe that everything that Hakodosh Boruch Hu does, He does for the good.
