Something remarkable happens now in our story. There’s an amazing turn that takes place, and it teaches incredibly important lessons. Let’s pay close attention.
Recall we’ve reached the eighth day of the inauguration of the tabernacle, the Mishkan. The fire of the Shechinah has appeared, and the spirit of God has settled in our midst.
God now calls upon us to draw near, to serve the Divine by bringing the sorts of offerings we discussed in the last essay.
So, the completion of the Mishkan’s inauguration truly represents a day of glory!
This is the first day the priests will be able to perform their service and the first day of communal sacrifices.
It’s the first time sacrifices can be eaten within a specified area and the first time the people will receive the priestly blessing.
And this is the first time since the giving of the Torah that Nissan will be the first of months.
Happiness would have most certainly been considered complete if it were not for the fact that we are also about to witness the tragic deaths of Aaron’s sons, Nadav and Avihu.
The midrashim teach there’s a subtle, but clear warning at the beginning of the portion that something woeful is ahead.
The first word in the text is “vayehi.” When such first words are “vayehi” or “vayehi biymai,” the meaning is literally that “it came to pass.” But we’re on notice, tradition teaches, that it’s a woeful event that awaits.
And it’s about Nadav and Avihu here.
What happens, and what does it teach us?
First, we should take note of the fact that these two men were righteous and highly spiritual. Nadav was “fit for nobility,” and Avihu was “worthy of becoming the father of the Jewish people.”
Yet, they both shared a lack of humility, which manifested itself in their deciding to bring their own fire to put on the altar instead of fire from Above.
They made this halachic decision without even consulting Moses, their teacher, who was with them.
This was a serious error, bordering on sin. One might question one’s teachers, but one must not altogether disregard them. Doing so, according to the midrashim, is considered akin to murder, leading to the outcome of removal from this world to prevent further harm.
It’s noted among sages that the arrogance of the young men was so great they didn’t even consult their father or each other, which exacerbated the offense.
What else was involved?
The fire they brought was also “strange fire.” Was it just different than the Divine fire, or was it sinful in other ways?
Some sages believe they had been drinking wine and were under the influence. That’s to say, they were drunk, or, at least, inattentive.
Some suggest the brothers were impatient because the Heavenly fire was not descending quickly enough. In any case, the young men wore the mantle of the priests but didn’t follow priestly procedures, perhaps also failing properly to wash hands and feet before performing their duties.
Oddly enough, however, Nadav and Avihu were deemed to feel God’s overwhelming love and were seen as having had totally pure motivation.
Nevertheless, the full force of the Attribute of Justice hit them, and they perished instantly, consuming their souls.
Their punishment was seen as measure for measure, with God’s fire prevailing.
As zaddikim, Nadav and Avihu were that much more expected to be free of sin. Once they sinned, the most stringent punishment was required.
God’s Name was sanctified at this service, as it needed to be. To clarify further and ease Aaron’s pain, Moses explained that though his sons suffered death in this way, their closeness to the Almighty was of a superior sort.
God couldn’t permit them to sit on His throne or that of His designees. Yet, Aaron was to know that his sons’ position in the World to Come would be in “the innermost compartment of the Shechinah,” ranking “above even” Aaron’s and Moshe’s.
Ok, we must be asking now, what gives? What are we to learn from this story? Here’s my take.
An order has been established on earth for the proper functioning of God’s society. As extraordinary as the brothers were in their love of God and their righteousness, they were not prepared to follow Divine directions.
Their independence, presumptuousness, and seeming flouting of Divine authority – all this couldn’t be tolerated.
Yet, in truth, there was a deep and extraordinary love of God in these young men. There were rare qualities of righteousness, too, that were real and had to be acknowledged and regarded.
It’s also true that “Hashem makes human fates fluctuate, and no one knows what the next day holds in store for them. Even the greatest zaddikim are not exempt from misfortune.”
Why does God expose us to a lifestyle that involves grief and tragedy rather than perfect comfort and tranquility?”
Vayehi! Woeful events can and do come to pass!
“Misfortunes are the manner in which the Almighty reminds us of the transitory nature of this world, and our true task therein is that of serving Him. If not for these reminders from Above, we would become arrogant and self-reliant, acting as if life in this world were forever.”
Moreover, the story is complexified by the flaws we find in these young men.
“A person’s heart cannot contain egoism and the Shechinah at the same time since the two are antithetical. As soon as anger or arrogance, motivated by egoism, takes possession of the heart, the Shechinah departs.”
In our story, the Shechinah has just arrived. It’s her arrival indeed that we’re principally celebrating. And it’s the challenge of cherishing her and managing our heart to her satisfaction that we’re taught – above all else – to make our highest priority
Sandy Kress 