By Rabbi Moshe Pogrow
Nadav and Avihu, specified in the Chumash as bnei Aharon, did not consult with their father before acting. Perhaps it was because they were the sons of Aharon that they felt under no obligation to seek advice. In reality, they were merely Nadav and Avihu, individual members of the nation, and yet they did not seek advice from their nation’s leaders. Perhaps they had an exaggerated sense of self-worth, and relied on their own reasoning. Ish machtaso, the pasuk tells us: each of them relied exclusively on his own initiative. They did not consult even with one another!
To be sure, their intentions were praiseworthy. Even after their sin they are called krovai. The fact is, however, that with the entire nation privileged to witness a revelation of kirvas Elokim, Nadav and Avihu felt the need to make a separate offering of their own. This shows that they were not inspired by the true spirit of kehuna. For in Judaism, the priests are completely identified with the nation; they have no standing in their own right. The whole essence of the kohanim is that they stand in the midst of the people, and this accounts for their standing before G-d. Thus, in their very hakravah,
Every day, we wake up to see the sun shining. When we went to sleep it was dark and colder; now it is bright and warm. This should inspire us to think about Hashem first thing in the morning. That is why the first bracha before Shema is about the creation of the luminaries.
If the sun were any closer to the earth, everything on earth would burn. If it were any further away, it would be too cold to live. The sun has been placed at the perfect distance, created with us in mind.
Adapted from Emunah in the Classroom
Nadav and Avihu were at fault. In korbanos, there is no place for subjective arbitrariness. Even the korbanos nedavos, the offerings brought out voluntarily, must comply with prescribed forms. One who brings an offering seeks kirvas Elokim, closeness to Hashem, but this can be attained only through obedience to Him.
This is what separates Judaism from paganism. The pagan, through his offering, seeks to make his god do his will. The Jew, through his offering, offers himself in service to Hashem and accepts the yoke of His commandments. Hence, all korbanos in Judaism are formulas of Divine commands, and the makriv undertakes to adopt the Divine command as his guiding light. Offerings of one’s own inspiration would be a subversion of the truth that the offering represents. Such offerings would glorify personal desires instead of kabbalas ol mitzvos.
Now we understand the death of Aharon’s sons. Their death at the time of the chanukas hamishkan would serve as a warning to all future kohanim. It bars all personal whims from the Mishkan, whose purpose is to be a sanctuary for the Torah.
In Judaism, the priest’s function is not to introduce innovations in the Service, but to carry out Hashem’s command.
Based on the commentary of Rav Shamshon Raphael Hirsch zt”l on Chumash, with permission from the publisher.
