The story centers around Nadav and Avihu, the sons of Aaron, Moses' brother and the High Priest. These two weren’t just any ordinary guys. They were close to the top, practically Jewish royalty. But, as we'll see, their elevated status led to a dangerous sense of entitlement.
Rabbi Levi paints a picture of them as arrogant and entitled. "Many women were sitting unmarried, waiting for them," he says. But what would Nadav and Avihu say? "Our father’s brother is king, our mother’s brother is a prince, our father is the High Priest, and we are the two deputy priests; what woman is worthy of us?" Can you imagine the audacity?
Rabbi Menaḥama, quoting Rabbi Yehoshua ben Neḥemya, connects their fate to their arrogance, citing (Psalms 78:63): “Fire devoured His young men, [and His virgins had no wedding celebration].” The implication is clear: their pride led to their downfall.
Their haughtiness is further illustrated by an interpretation of (Exodus 24:1): “To Moses, He said: Ascend to the Lord, [you and Aaron, Nadav and Avihu].” The Midrash (rabbinic interpretive commentary) points out that the verse doesn't separate Moses and Aaron from Nadav and Avihu with a conjunction. They’re presented as if they're all equals. This, according to the Etz Yosef commentary, reflects how Nadav and Avihu viewed themselves.
Imagine this scene: Moses and Aaron are walking ahead, Nadav and Avihu are right behind them, with all of Israel following. And what are Nadav and Avihu thinking? According to Rabbi Yudan, they were openly wondering, "When will these two old men die, and we will assert authority over the public?" Rabbi Pinḥas suggests they might have just been thinking it, holding the ambition in their hearts. Either way, the message is clear: they were impatient and power-hungry.
Rabbi Berekhya offers a stark warning from God, quoting (Proverbs 27:1): “Do not glory in tomorrow.” He adds a chilling proverb: “Many young donkeys have died and their hides have been spread over their mothers.” In other words, don't count your chickens before they hatch. Children can die before their parents, and plans can be upended in an instant.
The text then delves into (Exodus 24:11): “Against the noble of the children of Israel, He did not extend His hand.” Rabbi Pinḥas suggests this implies they deserved punishment. Rabbi Hoshaya questions whether they brought cakes to Sinai, since it states: “They beheld God [and ate and drank]”? He argues that they feasted their eyes on the Divine Presence inappropriately.
Rabbi Yoḥanan and Rabbi Yehoshua offer differing interpretations of what "beholding God" meant, but they agree on one crucial point: Nadav and Avihu behaved improperly. Rabbi Tanḥuma adds that they "exposed their heads, acted with arrogance, and feasted their eyes on the Divine Presence."
Rabbi Yehoshua of Sikhnin contrasts this with Moses' behavior. Moses, who "concealed his face because he feared to look at God" (Exodus 3:6), was rewarded with intimacy with God and a radiant face (Exodus 34:29). Nadav and Avihu, on the other hand, gained nothing from their brazenness.
The ultimate consequence? "Nadav and Avihu died before the Lord [when they presented strange fire before the Lord in the wilderness of Sinai, and they had no children; Elazar and Itamar served as priests in the presence of Aaron, their father]" (Numbers 3:4).
The Midrash asks a pointed question: Did they actually die before the Lord? Rabbi Yudan of Yafo, quoting Rabbi Simon, emphasizes that their deaths were a profound loss, even more so for God than for their own father.
Rabbi Meir raises another question: Did they actually die in the wilderness of Sinai? The Midrash explains that they received their death sentence at Sinai when they gazed at God improperly.
The text then uses a powerful analogy: a king marrying off his daughter discovers a disgrace among the wedding guests. He postpones the punishment to avoid spoiling the celebration. Similarly, God delayed Nadav and Avihu's punishment until the inauguration of the Tabernacle, the "day of the rejoicing of his heart" (Song of Songs 3:11).
So, what's the takeaway from this ancient story? It's a potent reminder that humility and respect are paramount, especially when dealing with the sacred. Nadav and Avihu's tragic end serves as a cautionary tale against arrogance and entitlement. It also highlights the importance of timing and the idea that even divine justice can be tempered with patience and consideration. It's a complex narrative, full of layers and interpretations, but at its core, it’s a story about the consequences of unchecked ambition and the enduring power of humility.
Rabbi Levi said: They were arrogant. Many women were sitting unmarried, waiting for them. What would they say? ‘Our father’s brother is king, our mother’s brother is a prince, our father is the High Priest, and we are the two deputy priests; what woman is worthy of us?’ Rabbi Menaḥama said in the name of Rabbi Yehoshua ben Neḥemya: “Fire devoured His young men, [and His virgins had no wedding celebration]” (Psalms 78:63). Why did fire devour His young men? Because “His virgins had no wedding celebration.” Moreover, from this: “To Moses, He said: Ascend to the Lord, [you and Aaron, Nadav and Avihu]” (Exodus 24:1).31This is another indication of their haughtiness. The verse does not separate Moses and Aaron from Nadav and Avihu by a conjunction, presenting them all as though they are all on the same plane. This reflects the manner in which Nadav and Avihu viewed themselves, as is being presently explained by the midrash (Etz Yosef). This teaches that Moses and Aaron were walking ahead, Nadav and Avihu were walking behind them, and all of Israel behind them. They were saying: ‘When will these two old men die, and we will assert authority over the public?’ Rabbi Yudan said in the name of Rabbi Aivu: They said it to one another with their mouths. Rabbi Pinḥas said: They contemplated it in their hearts. Rabbi Berekhya said: The Holy One blessed be He said to them: ‘“Do not glory in tomorrow” (Proverbs 27:1). Many young donkeys have died and their hides have been spread over their mothers.’32Their hides have been turned into saddle packs and placed on their mothers. The point is that sometimes children die while their parents are still alive and active. Moreover, from this: “Against the noble of the children of Israel, He did not extend His hand” (Exodus 24:11). Rabbi Pinḥas said: From here [it may be derived] that they were deserving of the hand being extended, as Rabbi Hoshaya said: Did cakes go up with them to Sinai, that it states: “They beheld God [and ate and drank]”? (Exodus 24:11). Rather, it teaches that they feasted their eyes on the Divine Presence. “They beheld God” like a person who looks at another while eating and drinking. Rabbi Yoḥanan said: Actual nourishment, just as it says: “Life is in the light of the king’s countenance” (Proverbs 16:15).33Rabbi Yehoshua is saying that the verse refers to the noble of the children of Israel. i.e. Nadav and Avihu as eating and drinking as they beheld God, in order to indicate that they beheld God without the proper fear and seriousness. Rabbi Yoḥanan argues that they actually received nourishment from looking at God. Both agree, however, that they beheld God in an improper manner. Rabbi Tanḥuma says: It teaches that they exposed their heads, acted with arrogance, and feasted their eyes on the Divine Presence. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Moses did not feast his eyes on the Divine Presence and benefited from the Divine Presence. He did not feast his eyes on the Divine Presence, as it is stated: “Moses concealed his face [because he feared to look at God]” (Exodus 3:6). And from where is it derived that he benefited from the Divine Presence? “Moses did not know that his face was radiant” (Exodus 34:29). In reward for “[Moses] concealed,” he was privileged in: “The Lord spoke to Moses face to face” (Exodus 33:11). In reward for “because he feared” (Exodus 3:6), he was privileged in: “They feared to approach him” (Exodus 34:30). In reward for “[feared] to look [mehabit]” (Exodus 3:6), he was privileged to: “And beholds [yabit] the image of the Lord” (Numbers 12:8). Nadav and Avihu feasted their eyes on the Divine Presence and received no benefit from it. Moreover, from this: “Nadav and Avihu died before the Lord [when they presented strange fire before the Lord in the wilderness of Sinai, and they had no children; Elazar and Itamar served as priests in the presence of Aaron, their father]” (Numbers 3:4). Did they, in fact, die before the Lord?34The midrash here adopts the view that Nadav and Avihu did not die in the Tabernacle itself, but in the courtyard of the Tabernacle (see Sifra, Shemini, Mekhilta deMiluim 35). Rather, it teaches that it is difficult before the Holy One blessed be He when the children of the righteous die during their lifetimes. Rabbi Yudan of Yafo raised a question before Rabbi Pinḥas bar Rabbi Ḥama in the name of Rabbi Simon. Here it says: “Before the Lord” (Leviticus 10:2), “before the Lord” (Numbers 3:4) – twice. But there, it says: “Before Aaron, their father” (I Chronicles 24:2) – once. This teaches that it was difficult before the Holy One blessed be He, twice as much as for their father. “In the wilderness of Sinai” (Numbers 3:4), Rabbi Meir said: Did they, in fact, die in the wilderness of Sinai?35They did die in the wilderness, but the verse should have been more specific and mentioned that they died in the Tent of Meeting. Rather, it teaches that they took their death sentence from Mount Sinai.36At the giving of the Torah on Mount Sinai, Nadav and Avihu gazed at God and became liable for the death penalty. This is analogous to a king who was marrying off his daughter and found in one of the members of the wedding party a matter of infamy. The king said: ‘If I kill him now, I will compromise my daughter’s celebration. Tomorrow, my celebration will come. It is preferable during my celebration and not during my daughter’s celebration.’ So too, the Holy One blessed be He said: ‘If I kill them now, I will compromise the celebration of My daughter. Tomorrow, My celebration will come.’ His daughter, this is the Torah. That is what is written: “On the day of his wedding and on the day of the rejoicing of his heart” (Song of Songs 3:11). “On the day of his wedding,” this is Mount Sinai, “and on the day of the rejoicing of his heart,” this is the Tent of Meeting.37Instead of killing Nadav and Avihu at the time of the giving of the Torah, God waited until the celebration of the inauguration of the Tabernacle.
