This week’s Parsha, which we will read on Shabbat, B’ezrat Hashem, is Parshat Shemini. I would like to address one element of the Parsha – the death of Nadav and Avihu. However, before we delve into explaining the matter, we must first establish some foundational points to support the idea.
וֹם הַשְּׁמִינִי קָרָא מֹשׁ ֶה לְאַהֲרֹן וּלְבָנָיו וּלְזִקְנֵי יִשְׂרָאֵל׃
On the eighth day Moshe called Aharon and his sons, and the elders of Israel.
In explaining the Parsha’s opening Pasuk, Rashi explains that this occurred not on the eight day of the month, but on the eighth day of the dedication of the Mishkan – on the first of Nisan, when the Mishkan was erected. Rashi adds another aspect of the day:
וְנָטַל עֶשֶׂר עֲטָרוֹת הַשְּׁנוּיוֹת בְּסֵדֶר עוֹלָם – that day received ten crowns, which are enumerated in Seder Olam. Meaning, the first of Nisan was distinguished in ten different ways. The Gemara discusses them (Shabbat 87b):
תָּנָא, אוֹתוֹ יוֹם נָטַל עֶשֶׂר עֲטָרוֹת: רִ אשׁ וֹן לְמַעֲשֵׂה בְרֵ אשִׁית; רִ אשׁ וֹן לַנְּשִׂיאִים; רִ אשׁ וֹן לַכְּהוּנָּה; רִ אשׁ וֹן לָעֲבוֹדָה; רִ אשׁ וֹן לִירִ ידַת הָאֵשׁ ; רִ אשׁ וֹן לַאֲכִילַת קָדָשִׁים; רִ אשׁ וֹן לִשְׁכּוֹן שְׁכִינָה; רִ אשׁ וֹן לְבָרֵ ך אֶת יִ שְׂרָאֵל; רִ אשׁ וֹן לְאִיסּוּר הַבָּמוֹת; רִ אשׁ וֹן לֶחֳדָשִׁים.
It was taught: That day took ten crowns. It was the first day of Creation, the first day of the offerings brought by the princes, the first day of the priesthood, the first day of service in the Temple, the first time for the descent of fire onto the altar, the first time that consecrated foods were eaten, the first day of the resting of the Divine Presence upon the Jewish people, the first day that the Jewish people were blessed by the Kohanim, and the first day of the prohibition to bring offerings on improvised altars, and it was the first of the months.
Regarding the first Pasuk in the Parsha, Chazal (Megillah 10b) point out a conflict with the general rule that every instance of “וַיְהִ י” in the Torah indicates that sorrow will arise. After all, it is taught that on that day, there was joy before Hakadosh Baruch Hu as on the day the heavens and earth were created. Thus, “וַיְהִ י” seems to be present even though there was no sorrow present. The Gemara resolves the conflict by pointing out that indeed there was sorrow, for Nadav and Avihu, the sons of Aharon, died on that day.
Shlomo HaMelech, in Shir HaShirim, brings several Pesukim that deal with the dedication of the Mishkan. He says:
צְ אֶ נָה ו ּ רְ אֶ י נ ָ ה בְּ נוֹת וֹן צִ י בּ ַ מּ ֶ לֶ ך שׁ ְ ל ֹ מ ֹ ה בּ ָ עֲ טָ רָ ה וֹ שׁ ֶעִטְּרָ ה־ל אִ מּ וֹ בְּ יוֹם חֲ תֻ נָּתוֹ וּבְ יוֹם שִׂ מְ חַ ת לִבּ וֹ׃
Go out and see, daughters of Tzion, the king Shlomo, with the crown his mother crowned him on the day of his wedding and on the day of his heart’s joy.
Who and what is this Pasuk referring to? The Midrash says (Shir HaShirim Rabbah 2:2), Tanach contains no reference to Batsheva making a crown for her son, Shlomo. So, what is this crown? The Gemara says (Ta’anit 26b), the king in question is not Shlomo but rather Hakadosh Baruch Hu, and the mother is Knesset Yisrael; the wedding day refers to Matan Torah, and the day of his heart’s joy refers to the building of the Beit Hamikdash, may it be rebuilt speedily in our days. The crown – i.e., the Mikdash – was adorned with fine stones and pearls, just as the Ohel Moed of the Mishkan was distinguished with blue, purple, scarlet wool, and fine linen. Let’s move on to another Pasuk from Shir HaShirim related to the Mishkan:
ַנִּים וְלִלְקֹט שׁ וֹשׁ ַנִּים׃ דּוֹדִ י יָרַ ד לְגַנּוֹ לַעֲרֻ גוֹת הַבֹּשֶׂם לִרְ עוֹת בַּג
My beloved went down to his garden, to the beds of spices, to graze in the gardens and to gather lilies.
In this next Pasuk, Chazal explain that Hakadosh Baruch Hu went down to His garden – meaning, He commanded us to build His sanctuary, where He remained with us; and to the beds of spices – meaning, to the place Ketoret is offered. This Pasuk reflects the unique status of the Mishkan in bringing together Hakadosh Baruch Hu with Bnei Yisrael in this world.
Let’s shift to yet two more similar Pesukim in Shir HaShirim:
עוּרִ י צָפוֹן וּבוֹאִי תֵימָן הָפִיחִי גַנִּי יִזְּלוּ בְשָׂמָיו יָבֹא דוֹדִ י לְגַנּוֹ וְיֹאכַל פְּרִ י מְגָדָיו׃ ָה אָרִ יתִי מוֹרִ י עִם־בְּשָׂמִי אָכַלְתִּי יַעְרִ י עִם־ בָּאתִי לְגַנִּי אֲחֹתִי כַל דִּ בְשִׁי שׁ ָתִיתִי יֵינִי עִם־חֲלָבִי אִכְלוּ רֵ עִים שְׁתוּ וְשִׁכְרוּ דּוֹדִ ים׃
Awake, wind from the north and come, wind from the south, blow upon my garden so that its fragrance may flow; let my beloved come to his garden, and enjoy its luscious fruit. I have come to my garden, my sister, O bride, I have gathered my myrrh with my spice, I have eaten my sugar cane with my honey, I have drunk my wine with my milk; eat my friends, drink and become intoxicated, my beloved ones.
עוּרִ י צָפוֹן – this refers to the Korban Ola (burnt offering), slaughtered in the north; וּ בוֹ אִ י תֵ ימָ ן – these are the Korban Shelamim (peace offerings), which are slaughtered in the south. הָ פִ יחִ י גַנִּי – this refers to the Ohel Moed, and יִ זְּ לוּ בְ שָׂ מָ יו refers to the Ketoret Samim (incense of spices). יָבֹא דוֹדִ י לְגַנּוֹ – this is the Shechinah, and וְ יֹאכַ ל פּ ְ רִ י מְ גָ דָ יו are the Korbanot.
The second Pasuk then refers to the Mishkan and its elements; with its final words of אִ כְ ל וּ רֵ עִ י ם referring to Moshe and Aharon, and שׁ ְ ת ו ּ ו ְ שׁ ִ כ ְ ר ו ּ ד ּ ו ֹ דִ י ם referring to Nadav and Avihu, who became intoxicated with their affliction.
Another Midrash (Bamidbar Rabbah 13:2) provides an interpretation of this Pasuk. Three things are written here: אָרִ יתִי מוֹרִ י עִם בְּשָׂמִי – I gathered my myrrh with my spices; אָכַלְתִּי יַעְרִ י עִם דִּ בְשִׁי – I ate my honeycomb with my honey; and שׁ ָתִיתִי יֵינִי עִם חֲלָבִי – I drank my wine with my milk. All three correspond to things the Nesi’im (princes) did improperly, yet Hakadosh Baruch Hu accepted them. Normally, an individual does not offer incense, but the Nesi’im indeed brought incense: קְ ט ֹ רֶ תף אַחַת עֲשָׂרָ ה זָהָב מְלֵאָה כַּ. Secondly, an individual does not bring a Korban Chatat (sin offering) unless aware of a sin, but they brought a goat without sin. And finally, an individual’s Korban does not override Shabbat, but here, it did and was offered on Shabbat. Thus, we learn how beloved the princes’ offerings were to Hakadosh Baruch Hu.
We’ll bring forward two more pieces before diving into our main subject. Regarding the Pasuk דּוֹדִ י יָרַ ד לְגַנּוֹ in Shir HaShirim, Chazal say (Shir HaShirim Rabbah 1:2) that Bnei Yisrael were impassioned for the Shechinah. They had waited from the 25th of Kislev – when the Mishkan was fully ready but not yet stood up – to receive the Shechinah, so they pleaded, “Let my beloved come to His garden.” Furthermore, the Midrash comments on the Pasuk י ִ שׁ ּ ָ ק ֵ נ ִ י מִ נ ּ ְ שׁ ִ י ק ו ֹ ת פּ ִ י ה ו ּ – Let him kiss me with the kisses of his mouth. When and where were these words said? Rabbi Meir says, they were uttered in the Ohel Moed on the day of the Mishkan’s dedicated, when the connection between Hakadosh Baruch Hu and Knesset Yisrael was at its peak! Reish Lakish adds, the Mishkan is even more beloved than Gan Eden, as one is referred to as the Garden of Eden, and the other גַנִּי – My Garden, or in other words, the Garden of Hakadosh Baruch Hu.
Chazal point out that it does not say “to a garden” but rather “to My garden” – i.e., “to My dwelling place, the place that was My essence from the beginning.” Prior to the Mishkan being built, the essence of the Shechinah was no longer in the lower realms, as when Adam HaRishon sinned, the Shechinah withdrew to the first heaven; when Kayin sinned, it withdrew to the second heaven; when Enosh sinned, to the third; when the generation of the flood sinned, to the fourth; when the generation of the tower sinned, to the fifth; when the people of Sedom sinned, to the sixth; and when the Egyptians sinned in Avraham’s time, to the seventh. In contrast, seven righteous individuals arose and brought it back to earth: Avraham merited bringing it from the seventh to the sixth; Yitzchak arose and brought it from the sixth to the fifth; Yaakov arose and brought it from the fifth to the fourth; Levi arose and brought it from the fourth to the third; Kehat arose and brought it from the third to the second; Amram arose and brought it from the second to the first; and Moshe arose and brought it to the world we live in.
The Kli Yakar, at the beginning of the Parsha, asks why it says וֹם הַשְּׁ מִ ינִי וַיְהִ י בַּי rather than language found in other places. It could have said: “And it was on the first of the month, in the first month, in the second year of their exodus from Egypt.” He explains, while it appears this day is included among the days of dedication (וּ אִ ים מִ ל) that preceded it, this is not the case, as the Pasuk says ֵא אֶת יֶדְ כֶם כִּי שִׁבְעַת יָמִים יְמַל – For seven days he shall consecrate you. Although this next day – the eighth day – was for the dedication of the altar, what does the dedication of Aharon and his sons have to do with the subsequent dedication of the altar? Perhaps, the Kli Yakar suggests, it is because on that very day, Hakadosh Baruch Hu appeared to them, and not on the previous seven days. Therefore, it was necessary to explain why this day stood out, as it was the eighth day, which gave it greater sanctity. Every number seven is mundane, while the number eight is holy, as per the Midrash (Yalkut Shimoni, Shemot 241:15), which states that all of Moshe’s praises began with “אז” – “Then Moshe sang,” because “אז” signifies one (א) who rides over the seven (ז), to establish Hakadosh Baruch Hu’s dominion over the seven planets and all that was created in the seven days of Creation. Therefore, Hakadosh Baruch Hu appeared to them specifically on this day because it was the eighth, a number unique to Him. This is the reason why a sacrifice is only acceptable from the (animal’s) eighth day onward, and why circumcision on the eighth day overrides Shabbat on the seventh, because the spiritual overrides the physical.
Going back Rashi’s explanation, the fact that this eighth day took ten crowns hints at what is found in the Gemara (Arachin 13b): The harp of the days of Mashiach will have eight strings, and that of Olam Haba will have ten strings. The reasoning for these two numbers – eight and ten – is that due to the perfection of Mashiach, when Hakadosh Baruch Hu’s glory will be revealed, all flesh will see that Hashem is one and rides over the seven planets that govern this world. One above seven is eight. In Olam Haba, however, when they are entirely free of the material world, they will gain additional perception to recognize Hashem’s sovereign power over all the higher separate entities included in the number nine; in the secret of the Aron being nine tefachim (handbreadths) and the cover one tefach. One above nine is ten, and thus, the eight strings will become ten.
וֹם הַשְּׁ מִ ינִי וַיְהִ י בַּי – The hint in this eight day, a day which took ten crowns, is that it contains a semblance of Olam Haba, where we will see Hakadosh Baruch Hu’s glory face to face, just as it is says here: נִ רְ אָ ה אֲ ל ֵ י כֶ ם 'וֹם ה כִּי הַי. It follows from these words that this eighth day was a semblance of the days of Mashiach combined with those of Olam Haba!
We have presented this whole introduction just to pose a very simple question: Why did Hakadosh Baruch Hu choose this eighth day as the one which would conclude in tragedy?
ָשִׂ ימוּ ִתְּ נוּ בָהֵן אֵשׁ וַי ִקְ חוּ בְנֵי־אַהֲרֹן נָדָ ב וַאֲבִיהוּא אִ ישׁ מַחְ תָּתוֹ וַי ִתְּ נוּ בָהֵן אֵשׁ וַי ַקְ רִ יבוּ לִפְנֵי ה עָלֶיהָ קְ טֹרֶ ת וַי' אֵשׁ זָרָ ה אֲשׁ ֶר לֹא צִוָּה אֹתָם׃ וַתֵּ צֵא אֵ שׁ מִ פְ נֵ י ה מִ ל' ָמֻתוּ לִפְנֵי ה וַתֹּאכַל אוֹתָם וַי'׃ ֹאמֶר מֹשׁ ֶה אֶל־אַהֲרֹן הוּא וַי א ֲ שׁ ֶ ר ־ ד ּ ִ ב ּ ֶ ר ה ' לֵאמֹר בִּ קְ ר ֹבַ י ָ דֵ שׁ א ֶ ק וְ עַ ל־פּ ְ נֵ י כׇ ל־הָ עָ ם אֶ כָּבֵ ד ִ דּ ֹם אַ הֲ רֹן׃
And the sons of Aharon, Nadav and Avihu, each took his firepan, placed fire in it, and put incense on it, and they offered before Hashem a strange fire that He had not commanded them. And a fire went out from before Hashem and consumed them, and they died before Hashem. And Moshe said to Aharon, This is what Hashem spoke, saying, “Through those who are near to Me, I will be sanctified, and before all the people, I will be glorified,” and Aharon was silent.
The eighth day concluded with the death of the future leaders of the generation. After Moshe and Aharon, Nadav was number three, and Avihu was number four. The Torah describes precisely what happened, and Chazal provide fifteen explanations for the א ֵ שׁ ז ָ רָ ה (strange fire) that Hakadosh Baruch Hu had not commanded, yet one thing is unclear here: Why did Hakadosh Baruch Hu choose to punish them specifically on the day of the Mishkan’s dedication, a day of the utmost joy and closeness to Hakadosh Baruch Hu? Why did the sons of Aharon have to die on a day that was eagerly awaited 2449 years?
In examining what else took place on that day, and strengthening our question even more, Rashi says (Shir HaShirim 5:1), בּ ָ אתִ י לְ גַ נִּ י refers to the days of the dedication of the Mishkan, and אָ רִ י תִ י means “I gathered,” utilizing a term reflecting the incense that the Nesi’im offered as an individual Ketoret offering. You’ll recall that their offerings were accepted despite them not being a practice for future generations to replicate. This is why it says אָכַלְתִּי יַעְרִ י עִם דִּ בְשִׁי – I ate my honeycomb with my honey. There is a type of honey that grows within reeds, where the honey is sucked out and the wood then discarded; but Hakadosh Baruch Hu, out of great affection, ate the honeycomb with the honey – the reed with the honey. Hakadosh Baruch Hu accepted, from the Nesi’im, both what was proper along with what was not proper – i.e., the voluntary Ketoret offering and the sin-offering which is not ordinarily brought voluntarily.
The question then arises: If Hakadosh Baruch Hu accepted what the Nesi’im brought on that day, why was Midat HaDin (the Attribute of Justice) so strict with Nadav and Avihu? If Hakadosh Baruch Hu overlooked the fact that the Nesi’im brought an individual voluntary offering on that day, why did He not act similarly toward Nadav and Avihu? What was it acceptable for the Nesi’im but not for the sons of Aharon?
Among the fifteen reasons Chazal enumerate for why Nadav and Avihu died, Rashi cites two of the reasons: Firstly, they issued a halachic ruling in the presence of Moshe, their teacher, and secondly, they entered the Mikdash intoxicated with wine. But if you look at numerous other sources, you’ll find many more reasons enumerated and explained.
Chazal say (Sifra, Shemini 1:22–23), when Aharon’s sons saw that all the Korbanot had been brought and all the actions performed, yet the Shechinah had still not descended to Bnei Yisrael, Nadav said to Avihu: “Is there a person who cooks a dish without fire?” Immediately, they took a strange (foreign) fire and entered the Kodesh Hakodashim with it; each took his firepan and placed the fire in it. Hakadosh Baruch Hu said to them: “I will honor you more than you honored Me. You brought impure fire, but I will burn you with pure fire.” How did they die? Two threads of fire came out from the Kodesh Hakodashim and split into four – two entered the nostrils of Nadav and two entered the nostrils of Avihu, burning their bodies while their garments remained intact.
Clearly, there was something wrong with the Ketoret they brought. The primary grievance was regarding the Ketoret, not that they issued a ruling in the presence of Moshe, their teacher, and not that they were drunk, and not that they were unmarried, etc. It is known that Ketoret corresponds to the nose, as it says יָ שִׂ ימ וּ קְ ט וֹ רָ ה בְּ אַ פּ ֶ ך – They shall place incense before Your nose. This means, if flames of fire came out and entered their noses, indicating the grievance against them was regarding the Ketoret.
Rabbotai, I’d like to ask a simple question. Was the punishment Nadav and Avihu received due to a sin they committed or not? It seems, at first glance, the answer is a very obvious yes, based on the reason clearly stated in the Torah: they offered a strange fire not commanded by Hakadosh Baruch Hu. But if this is so straightforward, why do the Tana’im seek fifteen additional reasons for their death? If one sufficient reason is given, by the Torah itself, why the need to search for more?
There is another question requiring clarification. The Shulchan Aruch (Orach Chaim 418:1) rules it is forbidden to fast on Rosh Chodesh. Yet, the same Maran Beit Yosef seems to rule differently in another place (580), including our story as the first instance listed:
ָמִ ים שׁ ֶ אֵ ירְ עוּ בָּ הֶ ם וּ הַ י אֵ לצָרוֹת לַאֲבוֹתֵינוּ וְרָאוּי לְהִתְעַנֵּות בָּ הֶ ם ו א ע " פ שׁ ֶ מּ ִ קְ צ ָ ת ָ ם ב ּ ְ ר ֹ א שׁ ח ו ֹ דֶ שׁ י ֵ שׁ מִ י שׁ ֶ י בְּ אֶ חָ ד בְּנִיסָן מֵתוּ בְּנֵי אַהֲרֹן...
These are the days when troubles occurred for our forefathers, and it is worthy to fast on them. And even though some fall at the beginning of the month, there are those who say that we fast on them: On the first on Nisan, the sons of Aaron died....
If their death was due to a specific sin of their own doing, why does the Beit Yosef rule that one should fast and even on Rosh Chodesh?!
Another question requiring clarification is around a profound yesod established by the Zohar (Acharei Mot 58a): Anyone who grieves over the afflictions of Nadav and Avihu on Yom Kippur, and anyone who sorrows over the afflictions of these righteous sons of Aharon, has their sins removed from the world. Therefore, on the morning of Yom Kippur we read from the Torah אַחֲרֵ י מוֹת שְׁנֵי בְּנֵי אַהֲרֹן – After the death of the two sons of Aharon, so that the people will hear and grieve, and their sins will be atoned for as Hakadosh Baruch Hu proclaims: תְּ כוּ פּ ָ ר וְ חַ טּ ָ אתְ ך וְ סָ ר עֲ וֹ נֶ ך – Your iniquity is removed, and your sin is atoned for. Moreover, their children will not die in their lifetime, and about them it is written: י ָ מִ י ם יִ רְ אֶ ה ז ֶ רַ ע י ַ אֲ רִ י ך – He shall see offspring and prolong days. These are the words of the Zohar.
Rabbotai, how can the Zohar HaKadosh promise such a thing if, seemingly, Nadav and Avihu died as a result of a specific sin they committed?
There is another question requiring clarification. We have never heard of someone sitting shiva for themselves before they die. In fact, the only ones who sat shiva before a death were Aharon and his four sons. The Midrash says (Tanchuma, Shmini 1): שׁ וֹמֵר מִצְוָה לֹא יֵדַע דָּבָר רָע – One who keeps a commandment will know no evil. This is referring to Aharon, as it says: וּמִפֶּתַח אֹהֶל מוֹעֵד לֹא תֵצְאוּ שִׁבְעַת יָמִים ...וּפֶתַח אֹהֶל מוֹעֵד תֵּשׁ ְ בוּ יוֹמָם וָלַיְלָה שִׁבְעַת יָמִים.
And from the entrance of the Ohel Moed you shall not go out for seven days ... and at the entrance of the Ohel Moed you shall dwell day and night.
Moshe said to Aharon and his sons: “Observe mourning for seven days before it comes upon you. And you shall keep the charge of Hakadosh Baruch Hu, just as He observed seven days of mourning before bringing the flood.” And how do we know Hakadosh Baruch Hu mourned before the Mabul? It says ֵב אֶל לִבּוֹ ִתְעַצ נָחֵם ה' כִּי עָשָׂה אֶת הָאָדָם וַי וַי – And Hashem regretted that He had made man, and He was grieved in His heart. At that moment, Hakadosh Baruch Hu observed seven days of mourning before bringing the flood waters, as it says: ָמִ ים וּמֵ י הַ מַּ בּ וּל הָ יוּ עַ ל הָ אָ רֶ ץ וַיְהִ י לְ שׁ ִ בְ עַ ת הַ י – And it was after seven days that the waters of the flood were upon the earth. And so, Moshe said to Aharon and his sons: “Just as Hakadosh Baruch Hu mourned for His world before bringing the flood, so too you shall observe the days of mourning before it comes upon you.” Aharon and his sons then sat shiva without knowing who they were observing it for. If this is so, let’s try to understand what lies in these shocking words of Chazal.
The Midrash (Vayikra Rabbah 20:9-10) says, Aharon’s sons died for four reasons, and for each, death is written as the punishment. First, they were intoxicated with wine. Second, they lacked priestly garments – specifically, the robe. Third, they entered without washing their hands and feet. Fourth, they had no children (and the Kohen Gadol is required to atone for himself, his wife, and his household).
It is a true wonder as to why Chazal continue listing reason after reason for why Nadav and Avihu died. Why do they do this? The Gemara teaches (Sanhedrin 106b): Regarding all the evil kings and commoners (listed in the Mishnah – such as Yeravam, Achav, Menashe, Bilaam, etc.) who have no share in Olam Haba, do not seek or develop hints to their detriment from any Pesukim; except for Bilaam, where whatever you find to illustrate his detriment, go for it! So why do Chazal seek out the sin of Nadav and Avihu? For Achav and Yeravam we’re forbidden from speculating, but for Nadav and Avihu it’s permissible? And why do they insist on bringing more and more sins if the Torah explicitly states what the sin was?
The Taz, in his sefer Divrei David, asks why we need to search for their sin when it is explicit in the Pasuk – i.e., because of the strange fire they offered. He says many seek to resolve this, but he is not satisfied with what is presented. He then explains that the Tana’im who discuss it did so due to having difficulty with the redundancy found within the Pasuk, which says ִפְנֵי ה' וַתּ ֹאכַל אוֹתָ ם וַתֵּ צֵא אֵ שׁ מִ ל, followed by 'ָמֻתוּ לִפְנֵי ה וַי. The first words clearly mean they died, so why repeat this fact? Similarly, in Parshat Acharei Mot, it repeats the fact two times: אַחֲרֵ י מוֹת שְׁנֵי בְּנֵי אַהֲ רֹן followed by ָמֻ תוּ וַ י.
Rabbi Ovadia of Bartenura
