Opinion & Comment
"I Shall Be Sanctified Through Those Near Me"

"And a fire went forth from before Hashem and it consumed them, and they died before Hashem" (Vayikra 10:2).

Why Did Nodov and Avihu Die?

For close to half a year, the Jewish people awaited the great moment when the Sanctuary of Hashem would be fully built and firmly established upon its site.

The actual work began right on Yom Kippur, according to the famous words of the Gra, and was completed on Chanukah, that is on the twenty-fifth of Kislev. Nevertheless, the erection and dedication was postponed until Rosh Chodesh Nisan. The seven days of Miluim commenced on the twenty-third of Adar which undoubtedly raised the anticipation for the actual dedication and inauguration to new heights.

The tension of that sanctity reached its climax upon the eighth day, when fire descended from Heaven and consumed the sacrifices upon the mizbeiach; the burnt offering and the fats. The people saw this and with a song of praise and thanksgiving upon their lips, they fell upon their faces ("And all the people saw and they shouted and they fell upon their faces"). At that moment, the prostrators recited the psalm (33), "Ranenu tzaddikim baShem . . . " (Toras Kohanim).

And then, at the very height of this climactic ecstacy, there occurred a heavy tragedy that beclouded the marvelous glow of that day "which seized ten crowns . . . " For then: "And the sons of Aharon, Nodov and Avihu, took each of them his censer and put fire in it and put incense on it and offered strange fire before Hashem which He commanded them not. And a fire went out from Hashem and devoured them and they died before Hashem" (Vayikra 10:1-2).

The sin of the two tzaddikim was in their offering strange fire which Hashem had not commanded: this is explicitly stated. Nevertheless, Chazal enumerate other sins.

Some say that they died for having stated the halochoh before their master, Moshe Rabbenu. In other words, their having introduced their own fire was not forbidden per se, since from the text "And the sons of Aharon the Kohen put fire on the altar," they learned that even though fire descends from Heaven, still it is a mitzvah for man to bring it (Rashi ibid.).

They drew their own conclusion, just as Chazal derived their conclusion, but they should not have done so without consulting Moshe Rabbenu, for this is considered moreh halocho bifnei rabbo, which is punishable by death. Shmuel Hanovi, at the age of three, also erred in this, and stated the law before Eli HaKohen, as did Nodov and Avihu, making their own conclusions without consulting Moshe Rabbenu (Yoma 53a).

Others maintain that they died for having entered the Mishkon after having drunk wine. The law pertaining to this had not yet been introduced; the prohibition was taught only as a result of what happened, but the very fact that they were inebriated caused them to bring a fire that had not been directly specified by Hashem.

"I Will Be Sanctified in Those Near Me, and Before All the People Will I Be Glorified."

Immediately after the death of the two brothers, Moshe Rabbenu said: "This is what Hashem spoke: I will be sanctified in those near Me, and before all the people will I be glorified" (Vayikra 10:3). Apparently, Moshe knew already then that the Mishkon would be sanctified through the death of those who love Hashem. It was a known pronouncement: "This is what Hashem said . . . " Indeed, the Ramban explains that this statement mentioned here was not a prophecy but a decree issued by Hashem; a forethought pronouncement.

To uphold this approach, the Ramban quotes what the members of Rivka's family said to Eliezer, "And she will be a wife unto the son of your master, as Hashem has said" (Bereishis 24:51). We find no such statement that Rivka was the intended mate for Yitzchok but the family meant to say that if Rivka was to marry Yitzchok, it was because this was a Heavenly decree.

Here, too, we can explain that Moshe Rabbenu was not referring to any previous statement or prophecy that had been uttered in the past. He merely meant to say that if this did happen, it was because it had been so ordained by Heaven. "This is what Hashem said," meaning, "This is the Heavenly decree."

The Ibn Ezra explains, however, that the Torah is referring to a specific utterance. Moshe Rabbenu informs us that Hashem already told him, upon some previous occasion, that he would witness Divine holiness via those close to Him. And when the sanctity of Hashem was revealed through those very ones, then He would become all the more glorified upon the nation and more greatly feared. This utterance was not mentioned in the Torah. It was said by way of prophecy to Moshe Rabbenu, who only now, on this occasion, revealed it.

Rashi also explains that the Torah referred to some already expressed statement, but he maintains that this was explicit in the Torah. "And where did He say it? `And there I will meet with Bnei Yisroel and it shall be sanctified by My glory' (Shemos 29:43). Do not read: By My glory, but mechubodai, those who glorify Me."

In other words, at the time of the building of the Mishkon it was revealed to Moshe that the edifice would be sanctified and glorified by one of those dignitaries of Hashem. Now, when Nodov and Avihu were consumed by fire through the inappropriate act they committed, the awe and honor of the edifice was augmented and a great fear of Hashem fell upon all the beholders.

Apparently, the decree had been issued beforehand and it had been foretold to Moshe Rabbenu in an explicit prophecy that the Mishkon would become sanctified through one close and esteemed by Hashem. If so, Nodov and Avihu died because of their great proximity to Hashem; they were specifically chosen to be those who would sanctify Hashem's Name. When the Torah tells us of their death, it states a different reason: the sacrificing of a foreign fire which had not been commanded by Hashem. What, then, was the reason for their punishment?

"I Will Be Sanctified in Those Near Me" -- a Promise That Does Not Negate Free Choice

Hashem told Moshe that the day would come when the House of Hashem would be consecrated through those close to Him. But this sanctification could not come about without some sin, for had Nodov and Avihu not sinned, they could not have been thus punished by death. Furthermore, even if they had died from some other reason, there would have been no one to connect their death to the sanctification of the Mishkon and then it would not have been sanctified and glorified in the eyes of the people. Now that they did sin in a manner connected to their holy service, the awesome sanctity of the Mishkon became apparent and a tremendous fear of Hashem descended upon all the beholders.

It is possible to say that had it not been for Hashem's intention to become sanctified through those close to Him and to become more revered before the people, that they would not have been instantly punished in such a manner. Hashem would have withheld His wrath and punished them at some later date. But now that this decree of bikrovai ekodesh had been issued, these two received their speedy punishment so that all could learn a lesson on the extreme sanctity of this Mishkon.

This is the place to ask whether they exercised free will here, if it had already been decreed that they sin and die on the spot. The Rambam already asks this question when he explains why the Egyptians were punished for having enslaved the Jews and were not considered as having carried out a Divine decree already stated to Avrohom, "Your seed shall be strangers in a strange land."

There he explains that the decree mentions the fact that his seed will be aliens and slaves, but it does not specify who would enslave them, which leaves it open to free choice. And when Egypt chose to enslave the Jews and to persecute them, it was of their own motivation and for their benefit. This is why they were punished (Shimon Perokim leRambam, Perek 8).

This applies here as well. True, it had been decreed that the House would be sanctified through someone close to Hashem, but no call went forth for someone to sin in order to realize this prophecy! Those who sinned, did so from their own volition.

The Death of the Sons of Aharon Was a Warning Against Over- Reliance upon the Atonement Power of the Sacrifices

We are still baffled: Why did Hashem see fit to do this? The site where the Shechina shall henceforth reside on earth, is being dedicated, as it were, through human sacrifice? But does not Hashem eschew human sacrifice? Why was it necessary for the Mishkon to be thus consecrated? Why was it imperative that the rejoicing of the first day of the Mishkon be disturbed in so drastic and tragic a manner: through the deaths of two of the most prominent figures of the generation?

The Maggid of Dubnow explains this, in his manner, with a parable of a king who wished to beautify his capital and make it the most beautiful city in the world. He invited the most famous architects and engineers and, together with a large staff of designers, labored on developing the capital into a royal city.

Within a short time, impressive buildings shot up, luxuriant gardens sprouted everywhere, complete with ponds and goldfish and lush lawns. The king also desired that the municipal services be upgraded to match the beautiful exterior improvements. Highly qualified advisors, artisans and craftsmen were also invited to the city.

The king also showed concern for the health of his subjects and summoned one of the best doctors in the world, an expert of the highest rank. After extensive negotiations, the terms of his contract were decided and his wages fixed. A grand welcoming ceremony was planned to welcome the doctor as he approached the gates of his new city.

The long-awaited day finally arrived. Huge throngs swarmed to the city gates, waiting for the doctor to arrive in a magnificent coach. An honor guard of magnificently uniformed soldiers stood at attention, arms poised stiffly at their sides, and red carpets were rolled out along the entire road leading from the city gates to the central square.

Then came the long-awaited moment. Clouds of thick dust preceded the advent of the speeding coach in which the distinguished doctor sat. There was no mistaking it. People crowded around to catch a glimpse of him as he alighted from the coach. Finally, the welcoming ceremony began.

Suddenly, one of the spectators felt faint. There was a commotion all around. One person suggested that they avail themselves of the doctor's expert service at once, on the very first day of his coming. "Let's call on him to treat the sick man," he said.

Such a simple idea made sense to everyone and someone approached the doctor to come to the patient, who had already lost consciousness. "Take him to my clinic," said the doctor. "I'll treat him there until he is well enough to leave."

Two days passed and then the city was in an uproar. What had began as a mere headache ended in the man's death. The victim's friends were in shock but even more disappointed were all the people who had placed such faith in the doctor and his famous skill. He had failed the very first test! The king, who was ashamed of this failure, summoned the doctor to the palace to hear his apology or explanation.

"If you diagnosed the patient as seriously ill from the very start, why didn't you say so then?" asked the king.

The doctor replied: "I could not help hearing everyone whispering about my great skill and infallible power of healing anyone who came to me. I understood that such a notion was very dangerous; it threatened the very wellbeing of all the residents. They would begin to neglect their health and do whatever they pleased, healthwise, with the false assurance that they would be able to avail themselves of the doctor's services and rid themselves of any unsatisfactory condition. I would be their cure-all.

"But I am only human. I am unable to cure every illness and every condition. I wished, therefore, that when this patient, who truly was mortally, incurably ill, would die, it would be publicized for all to know. People would then realize that I am not infallible and that they could not rely on me for everything. They would first have to take necessary precautions before summoning me."

This is also the benefit that resulted from the public deaths of these two saintly people, in the very midst and center of the dedication ceremony of the Mishkon. Simple folk might have been led to think that the Mishkon itself and the mizbeiach atoned for all sins. Henceforth, they would imagine, it would not be necessary to be meticulous in observing all the commandments or refraining from violating the Torah prohibitions since there was an altar that atoned for sins. There was a central `clearing house' that made heeding the mitzvos superfluous, they thought.

In order to remove such dangerous thoughts from people's minds, Hashem saw it necessary to put things in their proper perspective. Nodov and Avihu had to be removed at the first inception of the holy service to teach that not every sin could be atoned for. True, all kinds of sacrifices were brought: sin offerings, guilt offerings and burnt offerings, but the strictness of each commandment was still in force; nothing had become lax or more readily forgivable with the inauguration of the Mishkon. Hashem was still strict with minor infractions, even on this momentous day.

This is the meaning of "I will be sanctified with them that come near Me." Hashem had to take action that would impress His fear upon Jewry, precisely upon this inaugural ceremony. The death of Aharon's sons came, therefore, to prevent and fill in a possible gap that might be created with the installment of the sacrificial service.

The Death of Aharon's Sons as a Reminder of the Severe Holiness of the Mishkon

If you will, we can explain in an entirely different way why it had to be thus: why it was necessary for Hashem to gather up Nodov and Avihu already on the first day of the Mishkon.

Let us stop and think: the very notion of building a Mishkon and making a place on earth for the Shechina to reside therein is contrary to logic.

Our first theological rule is that Hashem has no body and cannot be conceived and understood by mortals of flesh and blood. He is infinite, limitless, All- encompassing, perfect and uniquely unique. He does not come in direct contact with His creations.

This is how the great gentile philosophers conceived Him; they maintained that He was altogether removed from this world, "Lofty above all the nations is Hashem; His glory rests in Heaven." The verbal interchange between Hashem and lowly, material creatures is considered something erratic and unnaturally illogical.

Does the Creator of the world, Who lacks nothing, need to beguile Himself with the craftwork of His hands? Does He need their proximity, recognition? And if they abstain from eating matzoh or insist on wearing shatnez, does this make any difference to Him?

These could be valid arguments had we not experienced His revelation ourselves. But out of His great love to His people, He descended to Har Sinai and made His laws and statutes audible to His sons. Even more: He agreed to let His Divine Presence rest in their midst in permanent form, something incredible and inconceivable, had it not actually happened, as has been handed down to us by tradition of father-to-son.

It is clear, then, that the Mishkon, by its very essence and being, should rightly have been an awesome, sacrosanct place. The site where the very Shechina constricted itself to dwell among mankind. There, as it were, the Infinite Being resided in a dwelling place on earth. But since Hashem did make His presence come to rest, since He did confine His Shechina between wooden beams, coverings and stones, it is only natural and human that the overpowering sense of awe and fear that seized all those who came to this awesome place would dissipate with time and become tarnished for when a person was to arrive at this Mishkon, all that met his physical eye would be the structure, the vessels, animals, herbs of incense and material things. For a moment, a person might even forget how truly exalted and awesome was the place.

Even more: people might erroneously think that if Hashem had `descended' to them, He had a need for this interaction. They might think that they played a significant role in their partnership with the A- mighty, for they were hosting Him on their territory; they had built Him a tabernacle for His glory, but it was their handiwork. Thus, the very existence of such a tabernacle could easily blemish the natural relationship between man and his Creator by making it far too familiar, the distance much too close and "comfortable."

The death of the sons of Aharon came to remind everyone how truly fearful and awesome, how dreadful was this edifice. It came to remind people that even if they could come and go in the House of the King, they were not "family" there and they should not become too familiar; they must at all times maintain the proper extra distance and caution that this awe dictated.

When Hashem said to Moshe Rabbenu, "And I shall be sanctified there in My glory," He meant that through those who glorify Him would this edifice be consecrated eternally and its awesome holiness preserved forever after. This would firmly establish for all generations the holiness which we are exhorted to sustain and preserve, "And you shall fear My sanctuaries" (Vayikra 26:2).

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