Nadav and Avihu

A year ago I gathered together many of the thoughts I had developed over the years regarding the sin of Moshe Rabbenu. I am a firm believer that the tale we are given in the Torah is the furthest thing from black and white, there is everything but clarity, and it requires much discussion to get to the full conclusion of "what went wrong" in Moshe's story. If indeed something went wrong. Because one argument that is quite supported in the evidence is that Moshe was never meant to make it to the Land --- I've addressed this before. Here is the summary link of that discussion.

In preparing for one of my talks on Shavuos, it became clear that another theme I've spent much time thinking about is the deaths of Nadav and Avihu. Even more than in this blog, I've also presented shiurim and sermons on them - perhaps I'll share some of that information another time. (When I do, I'll update here)

What will follow now are the links to each article in which Nadav and Avihu's deaths are noted, and the take-home argument attached to each dvar Torah.

In the Moshe's Sin summary (also linked above) - the comparison is made between Moshe's and Aharon's punishments, which are attached to the story of Mei Merivah (Bamidbar 20), but upon closer examination does not fit the crime. Abravanel raises the possibility that for both Moshe and Aharon as well as Nadav and Avihu, the Torah uses their seeming punishment as a cover for a much greater "crime" which was actually punishable by death. (This last concept is hinted to here as well.) How Nadav and Avihu died and Aharon's other sons were spared is addressed here. 

Some of the classic and unclassic explanations for the WHY Question. Why did they die? What did they do? Some of this follows a similar line of thinking as Abravanel noted above - that the story in Shmini is a cover for the real "crime."

In this discussion on Parshas Emor about whether the rules of which kohanim can and cannot serve in the Mishkan are discriminatory, Nadav and Avihu are mentioned in passing as an extreme example of what could happen to those who make a mistake in the Mishkan service, and how the Torah's excluding the disabled or physically challenged is more for their protection than anything else.

In this exploration of the use of fire and wood for fuel, the question is raised if Nadav and Avihu brought their own demise more because of the misuse of ktoret (which can be fatal), or the misuse of fire. Their own discernment of the law, without asking Moshe, is often identified as one of the suggested "reasons" for why they died. This also addresses why the ktoret may not have been as bad as the fire component of their deed.

In this sermon, written as a response to a number of tragedies, the idea is raised that death might not always be a "punishment." (this second link is a different article inspired by the sermon) Nadav and Avihu's death is depicted in a very positive light - as they were getting as close to God as possible. At the same time, we need to take a step back and recognize that despite all the "positives" as depicted, a loss is a loss and is a tragedy for all. (The tragic element is touched upon in here, quite briefly) The enormity of the loss is also mentioned here.

How Aharon and Elisheva dealt with their loss, and how they became an inspiration to others after burying their sons, is addressed in this analysis.

There is a line of thinking amongst the authorities that the deaths of the righteous bring about atonement for the people. Of course, there is also a view that they were so pure, the holiness they sought could not coexist with living a physical existence. A suggestion is made in passing - based on an interpretation of the number of spigots in the kiyor - that Nadav and Avihu were never expected to live in the service of the Mishkan

One bizarre suggestion about Nadav and Avihu is that they died because they did not have children, While the idea is so beyond any concept we might be willing to accept, it helped me come up with a new interpretation for understanding the story of Tzlafchad and what his daughters meant when they said "he died in his sins and he did not have sons. "

Here is a shiur on Parshat Acharei Mot (audio) in which the Or HaChaim outlines what I call the mixed cocktail that made it that Nadav and Avihu a. died, b. at that moment, c. at that place
https://www.yutorah.org/lectures/lecture.cfm/923742/

Some of the classic interpretations (without attaching names to commentators) include a number of which appear in the Midrash, make the following arguments as to what actually caused their deaths.

• They were מורה הלכה בפני רבן, 
• They were jealous of  kavod given to Moshe and Aharon, 
• They acted on their own without  consulting with anyone, 
• They drank wine before they did their avodah, 
• They weren’t wearing the proper bigdei kehunah, 
• They didn’t perform רחיצת ידים ורגלים, 
• They didn’t have children, 
• They were not married (may have even tried to woo Agunos), 
• They were supposed to bring their ketores on the inside mizbeach and they brought it on firepans instead, 
• Their deaths were punishment to their father for his role in Chet HaEgel, 
• They may have been acting as non-kohanim, as private citizens, using their kohen-status for access, but not because this was considered a proper avodah, 
• They didn't trust in the possibility of a heavenly fire, as did their father before them