ותצא אש מלפני ה' ותאכל אותם וימתו לפני ה' (ויקרא י,ב)
And there came forth fire from before the L-RD, and devoured them, and they died before the L-RD
"Vasochal osom" “And it consumed them” - The Baal HaTurim says that the numerical value of "vasochal" equals that of "Zeh shnei chutin," this is 'two threads.' The Gemara Sanhedrin 52a says that Nodav and Avihu died through a celestial fire that came in the form of two threads and entered their nostrils. As well, the Baal Haturim points out that the numerical value of the word "osom" equals that of "zeh ha'nefesh," again as per one opinion in the above Gemara that the fire destroyed their insides, consuming their souls, but the exterior of their bodies were not burned.
"Va'seitzei aish milifnei HASHEM vasochal osom" - The Megaleh Amukos asks why the verse uses the Name HASHEM, a Name of mercy, rather than Elokim, a Name of judgment, when relating that Nodov and Avihu were killed? Although we find the Name HASHEM where evil people were punished, such as "va'yar HASHEM ki raboh ro'as ho'odom" (Bereshis 6:5), "va'yomer HASHEM emcheh," (Bereshis 6:7), "vaShem himtir" (Bereshis 19:24), which teach us that evil people are capable of turning mercy into stern judgement and retribution (see Rashi on Bereshis 8:1), surely here by Nodov and Avihu, two exceedingly exalted people, this does not apply.
The Shem miShmuel answers that we find in Vayikra 16:1 "b'korvosom lifnei HaShem va'yomusu," - when they came close to HaShem and they expired. This is explained as "klose nefesh," a clinging and joining of one's soul to HaShem to the point that the soul leaves the body. Of course, this is contrary to halacha, as one must do everything in his power to remain alive, "vochai bo'hem" (Vayikra18,5). When one acts this way, from heaven the response is in kind, an unbridled closeness that draws the soul out of the physical body. Obviously this response from heaven is not in the realm of Elokim, but rather, a "misas neshikoh," (death by kiss) from HASHEM.
“Va'yomusu lifnei HaShem" - The Holy Zohar says that Pinchas was so frightened upon entering the room where Zimri was sinning, fearing being killed by Zimri's fellow tribesmen, that his soul left him. HaShem revived him by placing the souls of both Nodav and Avihu into him. When these souls of Kohanim entered him, he became a Kohein. This is alluded to in Bemidbar 25,11. Pinchos the son of Elozor and also the son of Aharon, as he was now a reincarnation of Nodav and Avihu, "haKohein," is now a Kohein. The Chidushei Hori"m says that with his courageous act he corrected the flaws of Nodav and Avihu. They brought a foreign fire that they were NOT COMMANDED to bring, while Pinchos with fiery zealousness acted properly, although he was also NOT COMMANDED to do so, "bo limloch ein morin lo" (Sanhedrin 82a). As well, they sinned by giving a halachic ruling in front of Moshe. Pinchos also ruled in front of Moshe, but did so correctly, as Moshe momentarily forgot that "kano'im pogin bo." Perhaps another matter was rectified. They illegally entered the Holy of Holies with their incense. Pinchos, at the risk of his life, entered the defiled of defiled, the room where Zimri was actively sinning with Kozbi bas Tzur.
Although many reasons are given for Nodav and Avihu deserving to die, why did Aharon deserve to suffer the death of two of his children?
- Rashi on VaYikra 10:12 d.h. "Hanosorim" says that Aharon's sin was his involvement with the golden calf, and if not for Moshe's intervention with prayer, Aharon would have also lost his other two sons. See also Rashi on Devarim 9:20 d.h. "Vo'espa'leil.
- The Medrash says that the names Nodav and Avihu were given to Aharon's first two sons by his wife Elisheva. She named her first son Nodav as a shortened form of the name of her father AmiNODAV. She named her second son Avihu, meaning, "He is my father," again as a remembrance of her father. Although it would seem that Aharon was very magnanimous in allowing his wife the privilege of naming their first two sons, he was punished by their death, by not giving a name in honor of his side of the family. Bowing to his wife's wishes at the expense of not perpetuating the honor of his family made Aharon (on his level) deserving of this punishment.
