Timeless Torah

After what is undoubtedly the longest introduction in the Torah, the moment at which G-d’s presence would reside amongst the people finally arrived. The Sanctuary stood ready, the priests were consecrated, and the inaugural sacrifices had been offered. All that remained was for Moses and Aaron to enter into the Mishkan and bless the people. Subsequently, “G-d’s glory was then revealed.” ,

Just when we thought the narrative had reached closure, a terrifying scene takes place. Aaron’s sons, Nadav and Avihu, offer an unauthorized fire before G-d. Since playing with fire can be hazardous to your health, “Fire came forth from before G-d, and consumed them.”

Celebration turned to tragedy. The commentators offer many explanations for the harsh and exacting punishment. Nadav and Avihu died because: they entered the Holy of Holies; they were not wearing the requisite clothes; they took fire from the kitchen, not the altar; they did not consult Moses and Aaron; they did not consult one another; they were guilty of hubris and impatient to assume leadership, and they did not marry, considering themselves above such things.

Each of these interpretations represents a profound meditation on the dangers of over-enthusiasm in the religious life. However, the simplest explanation is the one explicit in the Torah itself. Nadav and Avihu died because they offered, “Unauthorized fire,” ,meaning, “That which was not commanded.” To understand the significance of this we must remind ourselves of the meaning of kadosh-holy, and of mikdash as the home of the holy.

Holy is that segment of time and space reserved for G-d’s omni-presence. Generally speaking, creation involves concealment. The word olam-world, is semantically linked to the word ne’elam-hidden. This was done in order to give man his own creativity which comes as a result of free choice. G-d therefore effaces Himself (what the kabbalists called tzimtzum) to create space for human action. Herein lies the profound proof of G-d’s love, similar to a parent who knows he must hold back and refrain from intervening, if his children are to become responsible and mature.

But there is a limit. To efface Himself entirely would be equivalent to abandoning the world, deserting his own children. That, God will not do. How then does He leave a trace of His presence? He creates pockets of holiness; holy times (the seventh day, seventh year, etc.) and holy places (Israel, Jerusalem, the Temple, the Holy of Holies). Just as G-d makes space for man by limiting Himself, man makes space for G-d by an act of human restraint. Only when humans practice their own brand of tzimtzum can the holiness of G-d be experienced.

That is not because G-d does not value human will and initiative. To the contr/ary: He has empowered us to use these very qualities to become His, “Partners in the work of creation.” Thus, had Nadav and Avihu used their ingenuity to fight evil and injustice they would have been heroes. However, there must be times and places when a man experiences not his power, but His. Those occasions require absolute obedience. So man should utilize his faculties to influence the world, but applying those same capabilities in his engagements with the Divine, is a grievous sin. That was Nadav and Avihu’s mistake. They asserted their presence in the presence of G-d. That is a contradiction, and that is why they died.