(2005/5765)
This week’s Parsha discusses the dedication ceremony of the Mishkan. The Torah then relates that the ceremony was marred by the deaths of Aharon’s sons Nadav and Avihu. There are numerous explanations as to the exact sin they did, but one thing that is clear is that they were killed by Hashem.
Later, in the beginning of Parshat Acharei Mot, the Chumash once again refers to the deaths of Nadav and Avihu in conjunction with the Korbanot brought on Yom Kippur. This prompts an obvious question: what does the death of Aharon’s sons have to do with the Yom Kippur service? The Yerushalmi in Yuma explains that the untimely death of Tzadikim serves as a Kaparah, an atonement, for the nation. Since Nadav and Avihu were such great Tzadikim, their death served as such a great Kaparah that it is a Zechut for generations after their death.
The problem with this idea is that it seems to be contradicted by what occurred during the time of destruction of the Second Temple. There were many Tzadikim that died during this period, yet their deaths did not serve as a Kaparah and prevent the destruction of the Second Temple.
This question can be answered with a Mashal. If someone has pneumonia, it affects the whole body, but if the proper medication is taken, the entire body is cured. However, if there are two people with pneumonia, giving one of them medicine does not help the other person. Therein lies the difference between Nadav and Avihu and what occurred during the period of the destruction of Second Temple. The Jews had great Achdut and were like one body, so the Zechut of the deaths of Nadav and Avihu were able to provide Kaparah. However, during the period leading up to the destruction of the Second Temple there was a lack of Achdut, so the Jews were regarded as separate bodies, and the deaths of Tzadikim did not provide Kaparah. From this we can learn the power of Achdut. If the Jews come together like one body, we can achieve Kaparah for each others sins.