2020/5780
In Parashat Shemini, we read about the tragic deaths of Nadav and Avihu, the two eldest sons of Aharon HaKohein, who were consumed by a fire of God amidst the celebration of the inauguration of the Mishkan. The Pasuk states: “Vayikchu Bnei Aharon Nadav VaAvihu Ish Machtato, Vayitenu Bahen Eish, Vayasimu Aleha Ketoret, Vayakrivu Lefnei Hashem, Eish Zarah Asher Lo Tziva Otam; Vatezta Eish MeLefnei Hashem, Vatochal Otam, Vayamutu Lifnei Hashem,” “The sons of Aharon HaKohein, Nadav and Avihu, took their shovels, put fire and Ketoret in them and brought a foreign fire which He had not commanded them to bring; And a fire arose from Hashem and consumed them and they died before Hashem” (Vaykira 10:1-2). What exactly did Nadav and Avihu do wrong, how are we to come to grips with the harshness of their punishment, and what messages are we meant to extract from the episode at large?
Ramban, Vayikra 10:2 s.v. Vateitzei Eish MeLifnei Hashem, highlights the mysterious nature of the story with the words, “Vehamaskil Yitbonen” – a reference to the kabbalistic undertones of the episode. In the footsteps of Ramban, the Shelah Hakadosh writes that Nadav and Avihu’s very intent was to teach the people about the mystical dimension of the Ketoret – namely, it represents that Hashem awaits the offerings and prayers of the righteous. This is alluded to in the pasuk “Tikon Tefilati Ketoret Lefanecha” “Take my prayer as an offering of incense” (Tehillim 141:2).
Kabbalah notwithstanding, what do Chazal have to say about the precise nature of the sin? Rashi, Vayikra 10:2 s.v. Vateitzei Eish, quotes Rabi Yishmael who maintains that Nadav and Avihu died because they entered the Mishkan in an intoxicated state. Additionally, Rashi quotes Rabi Eliezer who believes their sin was rendering a halachic conclusion in the presence of Moshe Rabbeinu – their Rav (Sifra, Eruvin 63a). The common denominator between these two opinions is that the sons of Aharon HaKohein erred on a technical level which makes it all the more challenging to process the gravity of their punishment.
Another mystery arises when examining Moshe Rabbeinu’s response to Aharon HaKohein in the aftermath of the deaths. He says “Hu Asher Diber Hashem Lemor, Bekrovai Ekadesh, Ve’al Pnei Kol Haam Ekaved,” “This is what Hashem said to say: Through those close to me I will be sanctified and through the entire nation I will be honored” (Vayikra 10:3). Rashi, Vayikra 10:3 s.v. Hu Asher Dibeir, cites the Midrash that elucidates Moshe Rabbeinu’s statement to Aharon HaKohein: Hashem had told Moshe Rabbeinu that He would be sanctified through the death of “His beloved ones.” Moshe Rabbeinu had thought it meant that either he or Aharon HaKohein would die, but when Nadav and Avihu died he understood that Aharon HaKohein’s sons were even more beloved than Moshe Rabbeinu and Aharon HaKohein themselves! Think about how Aharon HaKohein might have reacted to his brother’s words: “not only did I just lose my two precious sons but now I am informed that I’ve lost the two greatest Tzaddikim in the world!” Yet, Aharon HaKohein responds with silence – “Vayidom Aharon,” “And Aharon was silent” (Vayikra 10:3). His two eldest sons, supremely righteous people in the prime of their lives, had just been snatched away from him as a result of a technical misstep. He had every reason to question, to complain, even to erupt in anger! How did Aharon HaKohein muster the strength to remain silent?
Let us explore the story further. When exactly did Hashem foreshadow the deaths of “His most beloved ones”? Rashi, based on the Gemara, says it happened when Hashem said, “VeNodati Shamah LiBnei Yisrael Venikdash Bechvodi,” “I will meet there with Bnei Yisrael and it will be sanctified with my presence” (Shemot 29:43). He learns that we should not read it as “Bechvodi,”“by my glory,” rather “Bemechubadai,” “through my honored ones” (Zevachim 115b).
In contrast, Ibn Ezra says it happened when Moshe Rabbeinu asked Hashem “Hodieni Na Et Derachecha”. According to Ibn Ezra, part of Hashem’s response to this question was to reveal that He would, sometime in the future, be sanctified through the death of His beloved ones. However, Ramban, Vayikra 10:3 s.v. Hu Asher Dibeir Hashem Leimor, offers a different perspective. Ramban writes that although the word Diber usually means speak, it can sometimes mean Gazar, decree. In our Parashah, Moshe Rabbeinu’s words to Aharon HaKohein of “Hu asher Diber Hashem” do not mean “this is what Hashem said”, rather “this is what Hashem decreed”. The death of Nadav and Avihu was not an application of a concept that Hashem had previously taught Moshe Rabbeinu, rather it was a Gzeirah Min HaShamayim. Moshe Rabbeinu told Aharon HaKohein that the deaths of his sons were the result of a decree from on High – their losses are expressions of Hashem’s will no matter how troubling and shocking they seem. This explains “Vayidom Aharon” as Aharon HaKohein understood that even if he does not understand Hashem’s reasoning, he knows that Hashem is driving the ship and that his sons’ deaths are part of the plan.
This perspective is applicable to the situation we all find ourselves in today with the coronavirus. We all have questions: why did Hashem bring so much suffering to mankind? Why does He want all the yeshivas and shuls closed? Of all people, why did He choose to take away from us the great Novominsker Rebbe Rav Yaakov Perlow, the former Rishon LiTziyon Rav Eliyahu Bakshi-Doron as well as many of our holy grandparents, family, and friends? Nobody has any of the answers to these questions. But what Aharon HaKohein teaches us is that no matter how confusing, troubling, and frustrating the situation, we must accept that Hashem is the captain of the ship and knows exactly where it needs to go.