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The Real Sin of Nadav and Avihu

By: SFW Students & Alumna
Denise Zami (SFW 08)

           In Parashat Shemini, (10:2) we find out about the tragic death of Aharon's two sons, Nadav and Avihu. Many mefarshim ask the same question on this pasuk- how could it be that they died so suddenly all because of an "Esh Zara?" If they were on a higher level than Moshe and Aharon, as it says "Bikrovai Ekadesh" how could it be that one sin was enough to kill them?

            There are many answers for this which includes other possible sins that they could have been receiving punishment for at this time as well. In Vayikra Rabbah, we find that maybe it was because they came into the Mishkan drunk and without having washed their hands and feet. It also may have been because they didn't take wives for themselves, and therefore didn't have children. The Gemara in Sanhedrin (page 52:1) offers that maybe it was because they walked after Moshe and Aharon saying to themselves, "When will these two old people die so that we can take over and rule this nation?" The Gemara in Yoma (53:1) states that it was because they defied halakha in front of Moshe. There are so many sources and answers to our original question but now the Netivot Shalom asks an even more obvious question: why is it that we need all these explanations as to why Nadav and Avihu were killed if it specifically states in the Torah that it was because of the Esh Zara that they brought? Also, we see that they already learned that the fire was to be brought from the Hedyot and if this is so, it seems like they didn't even sin! However, the Ba'ale Hatosafot explain that the first fire was supposed to come down from Shamayim and the rest were to be brought from the Hedyot. Nadav and Avihu clearly didn't wait for the Esh mishamayim and therefore their fire was an Esh Zara! This seems to strengthen our question even more of why Chazal brought down so many other sins they may have committed.

           The Netivot Shalom brings a beautiful derasha to answer his question. Even though, according to Rashi, they were greater than Moshe and Aharon, this didn't give them permission to do whatever they wanted. Since they did it out of their own will without asking Moshe, it was called an Esh Zara. In Vayakhel it says "ka'asher tzivah Hashem et Moshe" 18 times! Since we know that there is not one extra letter in the torah, we can learn from here that it was to emphasize that everything Moshe did was commanded by Hashem. Nadav and Avihu did not adhere to this.

            We learn that we are supposed to be davuk to Hashem, and when the shechina isn't present, we must listen to the talmidei chachamim. When a Jew is impressed by a leader or a rabbi, even if he becomes greater than his Rabbi, he must keep this connection and devekut that he originally had with them. If a person does this, and has Devekut to Hashem or has devekut to someone that is davuk to Hashem, there is a "Shmira Elyona", a G-dly protection over their physicality and spirituality. Since Nadav and Avihu left this connection and Devekut that they had with Moshe, Hashem removed this protection and that is why they failed in many other sins, as brought down by Chazal. Their sins were intrinsically connected to the Esh Zara and that's why they were accounted for here.

             We must take this example of Nadav and Avihu and incorporate it into our own lives. Nowadays it may be hard to cling fully to Hashem because we are so far removed from the Shechinah resting in our midst. However, we must heed our Rabbis' words and stick to the path they set us on; even if we grow and possibly become greater than they are, we must cling to them. This way, Hashem's protection will be upon us and we'll be able to grow and achieve even more without anything (such as our yetzer hara) getting in the way. B"H we'll be able to build the Bet Hamikdash in our near future and have Hashem's presence within our midst once more!