Why Did Nadav & Avihu Die?

(1) Now Aaron’s sons Nadab and Abihu each took his fire pan, put fire in it, and laid incense on it; and they offered before the LORD alien fire, which He had not enjoined upon them. (2) And fire came forth from the LORD and consumed them; thus they died at the instance of the LORD. (3) Then Moses said to Aaron, “This is what the LORD meant when He said: Through those near to Me I show Myself holy, And gain glory before all the people.” And Aaron was silent.

(1) The LORD spoke to Moses after the death of the two sons of Aaron who died when they drew too close to the presence of the LORD. (2) The LORD said to Moses: Tell your brother Aaron that he is not to come at will into the Shrine behind the curtain, in front of the cover that is upon the ark, lest he die; for I appear in the cloud over the cover. (3) Thus only shall Aaron enter the Shrine: with a bull of the herd for a sin offering and a ram for a burnt offering.—

(4) But Nadab and Abihu died by the will of the LORD, when they offered alien fire before the LORD in the wilderness of Sinai; and they left no sons. So it was Eleazar and Ithamar who served as priests in the lifetime of their father Aaron.

(2) Nadab and Abihu died in the lifetime of their father, and they had no children, so Eleazar and Ithamar served as priests.

(22) The priests also, who come near the LORD, must stay pure, lest the LORD break out against them.”

(42) You shall also make for them linen breeches to cover their nakedness; they shall extend from the hips to the thighs. (43) They shall be worn by Aaron and his sons when they enter the Tent of Meeting or when they approach the altar to officiate in the sanctuary, so that they do not incur punishment and die. It shall be a law for all time for him and for his offspring to come.

(7) On it Aaron shall burn aromatic incense: he shall burn it every morning when he tends the lamps, (8) and Aaron shall burn it at twilight when he lights the lamps—a regular incense offering before the LORD throughout the ages. (9) You shall not offer alien incense on it, or a burnt offering or a meal offering; neither shall you pour a libation on it.

(20) When they enter the Tent of Meeting they shall wash with water, that they may not die; or when they approach the altar to serve, to turn into smoke an offering by fire to the LORD,

(7) The sons of Aaron the priest shall put fire on the altar and lay out wood upon the fire;

(11) Aaron shall then offer his bull of sin offering, to make expiation for himself and his household. He shall slaughter his bull of sin offering, (12) and he shall take a panful of glowing coals scooped from the altar before the LORD, and two handfuls of finely ground aromatic incense, and bring this behind the curtain. (13) He shall put the incense on the fire before the LORD, so that the cloud from the incense screens the cover that is over [the Ark of] the Pact, lest he die.

(20) 20) (Vayikra 9:24): "And a fire came forth from before the L–rd": When they saw a new fire descending from on high and lapping up upon the altar the burnt-offering and the fats, they opened up their mouths in song. And of that moment it is written (Tehillim 33:1): "Sing joyfully, you righteous ones, in the L–rd. Praise (of the L–rd) becomes the just."

(36) 36) (Vayikra 10:3): "And Moses said to Aaron: This is what the L–rd spoke, saying: With My near ones will I be sanctified, and before all the people will I be slaughtered. And Aaron kept his peace." This (in essence) was spoken to Moses on Sinai, and he did not know it (i.e., its intent) until what it spoke of (the deaths of Nadav and Avihu) materialized before him. And when it came to pass Moses said to Aaron: Aaron, my brother, your sons died only to sanctify the Name of the Holy One Blessed be He, as it is written (Shemoth 29:43): "And I shall be appointed there (in the tent of meeting), and it will be sanctified with My glory," (the death of Aaron's sons there, intensifying its awe in the eyes of the people). When Aaron saw how exalted were his sons in the eyes of the L–rd, he kept his peace and was rewarded for doing so, (by G d's addressing to him exclusively the following section [viz. Shemoth 10:8-11]). From here it was derived: All who accept (G d's decrees) upon themselves and remain silent — it is an auspicious sign for them. As expressed by David (Tehillim 37:7): "Be silent in the L–rd, and hope to Him." And, as expressed by Solomon (Koheleth 3:7): "a time to be silent and a time to speak." There are times for all (things). There are times when a man remains silent, and there are times when a man speaks.

(1) ‎‎ '‏וגו‎‎‎ 'הוא אשר דבר ה‎ THIS IS WHAT THE LORD SPOKE, etc. — Where had He spoken this? In the statement (Exodus 29:43), “And there I will be met by the children of Israel and it (the Tabernacle) shall be sanctified by My glory (בכבודי).” Read not here בִכְבוֹדִי, “by My Glory” but בִּמְכֻבָּדַי, “through My honoured ones” (Zevachim 115b). Moses here said to Aaron: “My brother, Aaron! I knew that this House was to be sanctified by those who are beloved of the Omnipresent God and I thought it would be either through me or through thee; now I see that these (thy sons who have died) are greater than me and than thee!” (Leviticus Rabbah 12 2).

§ It was taught in a baraita that Rabbi Eliezer says: “Speak to Aaron your brother that he should not come at all times into the sacred place within the curtain, before the Ark cover that is upon the Ark; that he not die” (Leviticus 16:2). This verse teaches the punishment for the omission of the smoke-raiser from the spices of the incense. With regard to the verse: “For I will appear in a cloud upon the Ark cover” (Leviticus 16:2); this is the warning that it is prohibited to omit the smoke-raiser, which causes the cloud to rise. One might have thought that both verses were said before the deaths of Aaron’s sons, who died upon entering the sacred place. Therefore, the verse states: “After the deaths of the two sons of Aaron” (Leviticus 16:1). One might have thought that both of them, the punishment and the warning, were said after the deaths of Aaron’s two sons. Therefore, the verse states: “For I will appear in a cloud upon the Ark cover.” How so; how should these verses be understood? The warning was said before the death of Aaron’s sons, and the punishment associated with it was stated after the death of his sons.

(22) 22) A different view: When the sons of Aaron saw that all the offerings had been sacrificed and all the services performed and that the shechinah had not descended for Israel, Nadav said to Avihu: Now is there such a thing as cooking a meal without fire? — whereupon they took a strong fire and entered the holy of holies, viz. (Tehillim 33:24): "And the sons of Aaron took, each his coal pan, and they put the fire therein" — at which the Holy One Blessed be He said to them: I will honor you more than you have honored Me. You have brought before Me an impure fire; I will burn you with a pure fire.

(32) 32) (Vayikra 10:1): ("And the sons of Aaron, Nadav and Avihu, took, each of them his coal pan, and they put fire therein, and they laid incense thereon; and they offered before the L–rd a strange fire, which He had not commanded them."): "And the sons of Aaron took": They, too, in their joy, when they saw the new fire, added "love to love." "and they took": "taking" is nothing other than joy. "the sons of Aaron": What is the intent of this? (i.e., Do we not know that they were the sons of Aaron?) (The intent is that) they did not accord honor to Aaron, (as they should have, by consulting him). (Nadav and Avihu did not consult Moses.) "each of them his coal pan": each (took) of his own accord, without consulting each other. "and they offered before the L–rd a strange fire, which He had not commanded them": R. Yishmael says: I might think "a strange fire," literally; it is, therefore, written "which He had not commanded them." They introduced it without consultation. R. Akiva says: They brought it in from the (common) stove, this being the intent of "and they brought before the L–rd a strange (common) fire." Why, then, is it written "which he had not commanded them"? The intent is that they had not consulted Moses, their master, ("he," referring to Moses.) R. Eliezer says: They were liable only for "having taught a halachah in the presence of their master"; and all who teach a halachah in the presence of their master are liable to death (at the hands of Heaven).

(1) ויקחו בני אהרן נדב ואביהוא, before the fire had emanated from the Holy of Holies they each took his own pan planning to offer incense on the golden altar, seeing that this offering precedes (timewise) the disposal of not totally burned leftovers from the previous day’s sacrificial meat. They placed “alien” fire on these pans, something which had not been commanded by Moses to be done on this day. Even though on ordinary days the rule of “the sons of Aaron will place in these pans fire on the altar” (Leviticus 1,7) was in effect, this rule did not apply to the day of inauguration, and Moses had not wanted any man made fire to be introduced into the Tabernacle. This was because he expected heavenly fire to manifest itself so that the addition of man made fire would have completely ruined the impact of the miracle. On this day the name of God would be glorified by all the people becoming aware of Divine approval of their offerings, by God accepting same by means of heavenly fire We find a parallel to this in Kings I 18,25 when the prophet Elijah on Mount Carmel ordered the priests not to put any fire on the altar.

Abba Ḥanan said in the name of Rabbi Eliezer: A man who does not engage in procreation is liable to death, as it is stated with regard to the sons of Aaron: “And Nadav and Avihu died…and they had no children” (Numbers 3:4). This indicates that if they would have had children they would not have died. Others say: He causes the Divine Presence to depart from the Jewish people, as it is stated: “To be a God to you and to your seed after you” (Genesis 17:7). When your seed is after you, i.e., when you have children, the Divine Presence rests upon the Jewish people, but if your seed is not after you, upon whom can the Divine Presence rest? Upon wood and stones?

Rav Ḥisda replied that with regard to the firstborn, it is a dispute between tanna’im, as it is taught in a baraita: God said to Moses on Mount Sinai: “And let the priests also that come near to the Lord sanctify themselves, lest the Lord break forth upon them” (Exodus 19:22). In other words, they should separate themselves and not approach the mountain. This command was given one day after the burnt offerings and peace offerings were sacrificed in anticipation of the revelation at Sinai. With regard to this command, Rabbi Yehoshua ben Korḥa says: This command is a reference to the separation of the firstborn, as they functioned as priests. Rabbi Yehuda HaNasi says: This command is a reference to the separation of Nadav and Avihu, who were priests. The Gemara asks: Granted, according to the one who says that the command for the priests to sanctify themselves is referring to the separation of Nadav and Avihu, this is the meaning of that which is written after their death on the eighth day of the inauguration of the Tabernacle: “Then Moses said to Aaron: This is it that the Lord spoke, saying: Through them that are near to Me I will be sanctified…and Aaron held his peace” (Leviticus 10:3). Nadav and Avihu had already been warned not to draw too close: “Lest the Lord break forth upon them.”

(2) 2) "when they drew near before the L–rd and they died": R. Yossi Haglili says: They died because of the drawing near (and entering the holy of holies without permission), and not because of the incense offering. R. Akiva says: They died because of the offering and not because of the drawing near. One verse (our verse) states "when they drew near before the L–rd and they died," and another verse states (Vayikra 11:1) "and they offered before the L–rd a strange fire." The resolution (Bamidbar 3:4) "when they drew near (with) a strange fire before the L–rd" — They died because of the drawing near and not because of the offering. R. Elazar b. Azaryah says: The offering is sufficient (for death) unto itself, and the drawing near is sufficient unto itself.

The Gemara asks: Is the disciple not liable to receive the death penalty if he issues his ruling not in the teacher’s presence? But wasn’t it taught otherwise in a baraita: Rabbi Eliezer says: The sons of Aaron died only because they issued a halakhic ruling before Moses, their teacher? What did they expound in support of their conclusion that they must bring fire inside as opposed to waiting for fire to come down from the heavens? It is stated in the Torah: “And the sons of Aaron the priest shall put fire on the altar, and lay the wood in order on the fire” (Leviticus 1:7), which led them to say: Although fire descends from Heaven, it is nonetheless a mitzva to bring ordinary fire. Although they derived this from the verses, they were punished for ruling in the presence of their teacher.

(1) (Lev. 16:1:) “After the death of Aaron's two sons.” It was taught in a baraita in the name of R. Eliezer:³⁷In y‘Eruv. 6:1 (31c); yGit. 1:2 (39c); ‘Eruv. 63b. Nadab and Abihu died only because they had taught halakhah in the presence of their master, Moses.³⁸Lev. R. 20:7; PRK 26(27):6/7; yShevi. 6:1 (36c); yGit. 1:2 (43c). There is a story about a disciple that taught halakhah before his master. So his colleague said to his wife, Mamma Shalom, “This man will not live out the year.” And indeed he did not live out the year. His disciples said to him, “O our master, are you a prophet?” He said to them (in the words of Amos 7:14), “’I am neither a prophet nor the son of a prophet.’ Rather this was handed down to me from my masters, ‘Whoever teaches halakhah in the presence of his master is under sentence of death.’” According to a baraita a disciple is forbidden to teach halakhah in the presence of his master until he is twelve mil³⁹Lat.: mille, i.e., a “thousand” paces. away from him, [a distance] corresponding to the [extent of] the camp of Israel.⁴⁰Lev. R. 20:7. This is what is written (in Numb. 33:49), “They encamped by the Jordan from Beth-Jeshimoth as far as Abel-Shittim.” R. Nahum bar Jeremiah was in [Hefer]. They would ask him, and he would teach. They said to him, “Rabbi, have we not learned thus: A student is forbidden to teach halakhah in the presence of his master until he is twelve mil away from him, [a distance] corresponding to the camp of Israel? And your master, R. Mani, dwells in Sepphoris.” He said to them, “Surely if I had known [of his presence], I would not have taught.” From that time on he did not teach [there].

Rabbi Berechyah opened: "To punish the innocent is surely not right, (or to flog the great for their uprightness). (Prov. 17:26 TNK). The Blessed Holy One said: Nevertheless, I punished Aaron and I took his two sons from him, this was not right, except "to flog the great for their uprightness (Prov. 17:26)." This is what Scripture says: "After the death...." Rabbi Eliezer taught that the sons of Aaron would not have died if they had not taught a Halacha in the presence of their teacher, Moses. An incident concerning one student who taught in the presence of his teacher, Rabbi Eliezer. He said to Imma Shalom: Alas for the wife of this one, he will not outlast the week! The week did not pass before he died. The Sanges came to him and they said: Are you a prophet? He replied: I am no prophet nor am I the son of a prophet (Amos 7:14), but I have received this: "Whoever teaches a law in the presence of his master earns death.

It was taught in the name of Rabbi Eliezer that Nadav and Avihu died only because they taught Halacha in the presence of their master Moses.

(1) (Lev. 16:1:) “After the death of Aaron's two sons.” R. Berekhyah opened (his discourse with Prov. 17:26), “To punish also the righteous is not good; to smite the noble ones for uprightness.”³⁵Lev. R. 20:6; PRK 26(27):6/7. Said the Holy One, blessed be He, “Although I punished Aaron (for the golden calf) by taking his two children from him, it is not good. It was only (according to ibid., cont.) “to smite the noble ones for uprightness.”³⁶Perhaps either because they themselves had sinned or in order to sanctify the Divine Name, since (according to Lev. 10:3) Aaron accepted their deaths in silence. See Enoch Zundel in his commentary on Tanh., Lev. 6:5.

Another explanation: Like a basilisk. Just as a basilisk divides between death and life, so did wine cause a division between Aaron and his sons by bringing death. As Rabbi Shimon taught: The sons of Aaron died only because they entered the Tent of Meeting intoxicated with wine. Rabbi Pinchas in the name of Rabbi Levi said: This may be compared to the story of a king that had a faithful servant. When he discovered him standing at the door to a tavern, he cut off his head in silence and appointed another servant in his place. We do not know why he killed the first except from what he commanded the second: Do not enter the doorway of a tavern. From this we know the reason he killed the first. So Scriptures says: "A fire came forth from before Adonai and consumed them (Lev. 10:2)." Similarly, we would not know why they (Nadav and Avihu) died but from His command to Aaron, saying to him: "Drink no wine or strong drink (Lev. 10:9)." We know from this that they would not have died but for the wine. For this reason, Scripture showed fondness for Aaron by directing this divine utterance to Aaron himself: As Scripture says: "No wine or strong drink shall you imbibe....

Rabbi Chanina bar Papa said: The Holy Blessed One said: I had a great House and I destroyed it only on account of wine. The Sages said: Two princes were mine and they only died on account of wine. Rabbi Yishmael taught that the two sons of Aaron only died because they entered [the Tent of Meeting] drunk with wine, etc. The Holy Blessed One said: In this world, wine is a stumbling block, in the future, I will make wine a source of rejoicing. As Scripture says: "On that day, the mountains shall drip with wine, (Joel 4:18)."

And Nadav and Avihu died in the presence of Adonai....(Numbers 3:4). In many passages the death of Nadav and Avihu is recorded. This teaches that the Holy Presence felt grieved for them, because the sons of Aaron were dear to him. So Scripture says: Through those near to me I will be sanctified (Lev. 10:3). "When they offered alien fire.... (Num. 3:4)"---Rabbi Akiva says: On account of the offering, they died. As Scripture says: "when they offering alien fire....(Num. 3:4)" Rabbi Yosei says: On account of drawing near, they died. As Scripture says: "when they drew too close (Lev. 16:1)." Rabbi Elazar says: On account of also drawing near. The alien fire was not from the perpetual offering of evening nor from the perpetual offering of morning, but rather from common fire. As Scripture says: "Alien fire (Num. 3:4). Bar Kappara in the name of Rabbi Yirmiyah bar Rabbi Elazar says: On account of matters the sons of Aaron died: 1.) for drawing too near, 2.) for their offering, 3.) for the alien fire, etc., as is written above in Leviticus Rabbah, in Parashat Acharei Mot, until the passage ending "Many young assess have died and their skins made into saddle cloths upon the backs of their mothers."

(1) ותצא אש AND THERE WENT OUT FIRE — Rabbi Eleizer said: the sons of Aaron died only because they gave decisions on religious matters in the presence of their teacher, Moses (Sifra, Shemini, Mechilta d'Miluim 2 32; Eruvin 63a). Rabbi Ishmael said: they died because they entered the Sanctuary intoxicated by wine. You may know that this is so, because after their death he admonished those who survived that they should not enter when intoxicated by wine (vv. 8—9). A parable! It may be compared to a king who had a bosom friend, etc., as is to be found in Leviticus Rabbah 12:1, 4 (cf. Biur).

Bar Kappara, in the name of Rabbi Yirmeyah son of Elazar said: On account of 4 things the sons of Aaron died: (1) for coming near, (2) for the offering, (3) for strange fire and (4) for not consulting with each other. For coming near: Since they entered before the Presence, For offering: Since they offered a sacrifice they had not been commanded to offer. For the strange fire: they brought in fire from the kitchen. For not consulting with each other: As Scripture says: "Each with his firepan...(Leviticus 10:1)." Each one acted on his own and did not consult with the other. Rabbi Yirmeyah son of Elazar said: The death of Aaron's sons is mentioned in four places and in each one their wrongdoing is mentioned. Why all this? To inform you that they were not guilty except for one sin alone. Rabbi Elazar of Modin said: Come and see how much the deaths of Aaron's sons concerned the Blessed Holy One--for in every place that Scripture mentions their death, it mentions their offense. Why all this? To let you know so that you do not open your mouth when you go out to the world, saying they committed contemptible acts in secret and that on this account they died.

In four places Scripture mentions the death of Aaron's sons and mentions their offense. Why all this? To inform you that they had no other sin except this alone. Rabbi Elazar said: Go and see how difficult the death of A aron's sons was for the Holy Blessed One, for in every place Scripture mentions their death, it also mentions their offense. Why all this? In order not to give an opening to the inhabitants of this world that might say that corrupts acts done in secret were the cause of their death. "Nadav and Avihu died before Adonai....(Num. 3:4)." Rabbi Yochanan asked: Did they really died before Adonai?" Rather, this teaches that it was hard for the Blessed Holy One when the children of righteous depart in the lifetime of their fathers. "When they offered alien fire before Adonai...(Num. 3:4)." Rabbi Yochanan of Joffa inquired of Rabbi Pinhas bar Chama, in the name of Rabbi Simon: Why does Scripture says "in the presence of Adonai two times, while it says "before Aaron their father" only one time? This teaches that it was twice as difficult for the Holy Blessed One as it was for their father.

In four places [Scripture] mentions the death of Aaron's sons,⁴¹In Lev. 10:2-3; 16:1; Numb. 3:4; 26:61. and it also mentions their transgression. And why all this?⁴²PRK 26(27):8; Lev. R. 20:8; Numb. R. 2:24. To inform you that they had only this sin on their hands. R. Eleazar of Modim said, “Go out and see how grievous the death of Aaron's sons was for the Holy One, blessed be He; for in every place that [Scripture] mentions their death, it mentions their transgression. And why all this? So as not to give those who come into the world a pretext for saying, ‘Disgraceful acts were secretly done by them, because of which they died.’” Bar Qappara said in the name of R. Jeremiah bar Eleazar, “Aaron's sons died because of four things: For the drawing near, for the sacrificing, for alien fire, and for not taking advice from each other.⁴³Numb. R. 2:23. For drawing near, in that they entered the innermost sanctuary. For the sacrificing, in that they offered a sacrifice, which they had not been commanded [to offer]. For alien fire, in that they had brought fire from a cookhouse (instead of from off the altar). And for not taking advice from each other.” R. Mani of Sha'av and R. Joshua of Sikhnin said in the name of R. Levi, “Aaron's sons died because of four things, and [a sentence of] death is recorded in connection with all of them.⁴⁴PRK 26 (27):9; Lev. R. 20:9. Because they entered without washing hands and feet, and it says (in Exod. 30:20), ‘When they come unto the tent of meeting, they shall wash with water lest they die.’ Because they entered while lacking [the proper priestly] clothes, and it says (in Exod. 28:43), ‘And they shall be upon Aaron and his sons in their coming to the tent of meeting….’” And what did they lack? R. Levi said, “They were lacking a robe, and [a sentence of] death is recorded in connection with [that lack], where it is stated (in Exod. 28:35), ‘And it (the robe with golden bells and pomegranates) shall be upon Aaron for officiating, so that the sound of it shall be heard, [when he comes into the sanctuary]… [lest he die].’” “And because they had no children, and [a sentence of] death is recorded in connection with [that lack], where it is stated (in Numb. 3:4), ‘But Nadab and Abihu died…; and they had no children.’ Because they entered and had drunk wine, and it says (in Lev. 10:9), ‘Drink no wine or intoxicating liquor… lest you die.’” Abba Hanin says, “Because they had no wives, and it is recorded (in Lev. 16:6), ‘and he shall make atonement for himself and for his household.’” R. Levi said, “They had a lot of arrogance and were saying, ‘Which woman is worthy of us?’⁴⁵Lev. R. 20:10; below, Lev. 6:13. A lot of women were remaining unmarried and waiting for them. But they were saying, ‘Our father’s brother is king, our father is high priest, our mother's brother is prince, [and] we are deputy high priests. Which woman is worthy of us?’” R. Menahama [said] in the name of R. Joshua bar Hanina, “[It is] about them [that] it says (in Ps. 78:63), ‘Fire devoured their young men, and their maidens had no nuptial song.’ Why had fire devoured their young men? Because of their maidens, who had no nuptial song.” And moreover, [their arrogance may be inferred] from this (i.e., from Exod. 24:1), “Then He said unto Moses, ‘Go up unto the Lord, you and Aaron, Nadab and Abihu.’” This teaches that Moses and Aaron walked first, while Nadab and Abihu came after them; but still they were saying, “When will these two old men die, and we shall assume authority over the community in their place?”⁴⁶See below, Lev. 6:13. R. Judan said in the name of R. Ayyevu, “They said it to each other with their mouths, they said it in front of [Moshe and Aharon].” R. Pinhas said, “They pondered it in their hearts.” R. Berekhyah said, “The Holy One, blessed be He, said to them (in Prov. 27:1), ‘Do not boast of tomorrow, since you do not know what will be born today’; a lot of colts have died, and their skins have been made into coverings for their mothers’ backs.” And in addition [their transgression may be inferred] from this (i.e., from Exod. 24:11), “But He (i.e., the Holy One, blessed be He,) still did not raise His hand against the nobles of the Children of Israel.” From here [it follows] that they deserved to have a hand raised [against them]. R. Hosha'ya said, “Did cellaria⁴⁷The word is Latin. (i.e., provisions) go up with them to Sinai, since it says (ibid., cont.), ‘they beheld God, [and they ate and drank]?’ It is simply that they feasted their eyes on the Divine Presence. [Hence they were] like someone who beholds his colleague in the midst of eating and drinking.” R. Johanan said, “[There was] actual eating [and drinking], since it is written (in Prov. 16:15), ‘In the light of the king's face there is life; His favor is like a rain cloud in spring.’” R. Tanhuma said, “[Exod. 24:11] teaches that they became bold in their hearts and stood on their feet, [while] they feasted their eyes on the Divine Presence.” R. Joshua of Sikhnin said in the name of R. Levi, “Moses did not feast his eyes on the Divine Presence, as stated (in Exod. 3:6), ‘Moses hid his face….’ In reward for (Exodus 3:6, cont.) ‘and he feared,’ he merited (Exod. 34:30), ‘and they feared to approach him’; in reward for (Exodus 3:6, cont.) ‘from gazing,’ he merited (Numbers 12:8) ‘and he gazed [at] the picture of the Lord’; in reward for ‘Moses hid his face,’ he merited (Exod. 34:30), ‘and behold, his skin of his face shone.‘ But Nadav and Avihu feasted their eyes on the Divine Presence, but did not benefit from the Divine Presence.” And in addition, [the boldness of Aaron's sons may be inferred] from this (i.e., from Numb. 3:4), “But Nadab and Abihu died before the Lord […].” R. Johanan, said, “Was it before the Lord that they died? [The verse] simply teaches that it is grievous for the Omnipresent when children of righteous people pass away during their [parents'] lifetime.” R. Nahman asked in front of R. Pinhas bar Hama beRabbi Simon, “Here (Numb. 3:40), ‘before the Lord’ [occurs] two times. But later (I Chronicles 24:2), ‘in the presence of their father’ [occurs only] one time.” It is simply that it teaches that it was twice as grievous for the Holy One, blessed be He, as for their father. (Numb. 4:3:) “In the Sinai Desert.” R. Meir said, “Did they die in the Sinai Desert? It is simply that from Mount Sinai they received their sentence of death.⁴⁸Their death actually took place at the Tent of Meeting. [The situation is comparable] to a king who was marrying off his daughter, when there was found something obscene in his bridal agent.⁴⁹Gk.: syskenos (“comrade”). The king said, ‘If I kill him now, I shall impede my daughter's joy. Tomorrow my joy is coming, and I will kill him. It is better [to kill him] during my own joyous celebration, and not during my daughter's joyous celebration.’ Similarly the Holy One, blessed be He, said, ‘If I kill Nadab and Abihu now, I shall impede the joyous celebration of the Torah. Tomorrow My own joyous celebration is coming. It is better [to kill them] during My own joyous celebration, and not during the joyous celebration of the Torah.’ This is what is written (in Cant. 3:11), ‘on his wedding day,’ i.e., the day of the giving of Torah; ‘in the day of his joyful heart,’ i.e., in the tent of meeting.”

Rabbi Manai of Sheav, Rabbi Yehoshua of Sichnin and Rabbi Yochanan said in the name of Rabbi Levi: The sons of Aaron died on account of four things, for about each of them death is written: (1) that they had drank wine--in connection with death is written, as Scripture says: "Wine and strong beer do not drink...lest you die (Leviticus 10:9),"(2) Because they were missing garments, and death is written about this, as Scripture says: "And they shall be upon Aaron and his sons [when they enter the Tent of Meeting or when they approach the altar to officiate in the sanctuary, so that they do not incur punishment and die.] (Ex. 28:43)." What did they lack? The robe, in connection with which death is written, as Scripture says: "Aaron shall wear it while officiating, [so that the sound of it is heard when he comes into the sanctuary before the LORD and when he goes out -- that he may not die.] (Exod. 28:35)." (3) Because they entered [the Sanctuary] without washing their hands and feet, that they not die, as Scripture says: "they shall wash their hands and feet, lest they die. (Exod. 30:21)" And it is written: When they enter the Tent of Meeting they shall wash with water, that they may not die (Exod. 30:20), and (4) Due to their lack of children, concerning which death is written. So it is written: "But Nadab and Abihu died by the will of the LORD, when they offered alien fire before the LORD in the wilderness of Sinai; and they left no sons. (Num. 3:4)." Abba Chanin says it was because they had no wives, so it is written: "Aaron is to offer his own bull of sin offering, to make expiation for himself and for his household. (Lev. 16:6). "His household," this is his wife.

Rabbi Manai of Sha'av said in the name of Rabbi Yehoshua of Sichin in the name of Rabbi Levi: Because of 4 things the sons of Aaron died, the penalty for anyone of which Scripture decrees death: (1) as a result of entering the Sanctuary intoxicated, Scripture decrees death, as is written: "You and your sons shall not consume wine and strong drink when you enter the Tent of Meeting, lest you die (Lev. 10:9)." (2) As a result of entering the Sanctuary without washing hands and feet. As is written: "Aaron and his sons shall wash their hands and feet from [the laver]. When they enter the Tent of Meeting they shall wash with water, lest they die (Exodus 30:19-20), (3) As a result of lacking garments concerning which Scripture decrees death. As is written: They [linen breeches] shall be worn by Aaron and his sons when they enter the Tent of Meeting, or when they approach the altar to officiate in the sanctuary, so that they do not incur punishment and die (Ex. 28:43). What were they lacking? Rabbi Levi said: They were lacking the robe, concerning such a lack Scripture decrees death. As is written: Aaron shall wear it while officiating so that the sound of it is heard when he enters the Sanctuary before Adonai and when he goes out, lest he die (Ex. 28:35). (4) As a result of their failure to have children, about which Scripture decrees death. As is written: Nadav and Avihu died before Adonai when they offered strange fire in Adonai's presence in the wilderness of Sinai [reading "and" as "because"] they had no sons (Num. 3:4). Abba Chanun said it was because they had no wives even though Scripture decrees the High priest will fulfill the obligation to atone for himself and his household (Lev. 16:6). "Household" refers to his wife.

(9) Then Moses and Aaron, Nadab and Abihu, and seventy elders of Israel ascended; (10) and they saw the God of Israel: under His feet there was the likeness of a pavement of sapphire, like the very sky for purity. (11) Yet He did not raise His hand against the leaders of the Israelites; they beheld God, and they ate and drank.

(21) 21) At that time destruction "sprang upon" Nadav and Avihu. Others say: It accrued to them from Sinai. They saw Moses and Aaron going first, themselves going after them, and all of Israel after them — whereupon Nadav said to Avihu: Soon these two old ones will die and we will lead the congregation — at which the Holy One Blessed be He said: We shall see who shall bury whom. They will bury you, and they will lead the congregation!

Rabbi Levi said: They were arrogant. There were many women that were sitting unmarried, waiting for them. What did they say? The brother of our father is a king, the brother of our mother is a prince, our father is High Priest and we are two deputy priests. No woman is worthy of us! Rabbi Manachma in the name of Rabbi Yehoshua son of Nechemiah said: "Fire consumed their young men, and their maidens remained unwed. (Ps. 78:63). Why were their young men consumed by fire? Because their maidens were not praised (in wedding songs). Such is the import of this verse: "Then He said to Moses, "Come up to the LORD, with Aaron, Nadab and Abihu, and seventy elders of Israel, and bow low from afar. (Exod. 24:1)." We learn from this that Moses and Aaron were walking first and Nadav and Avihu came after them, and all Israel after them. They said: When will these two old men die and allow us to assume authority over the community? Rabbi Judah in the name of Rabbi Aivu said that with their mouths they said this to each other. Rabbi Phinchas, on the other hand, said that they thought it in their hearts. Rabbi Berechyah said: the Holy Blessed One said to them: "Do not boast of tomorrow, For you do not know what the day will bring. (Prov. 27:1)." Many young assess have died and their skins made into saddle cloths upon the backs of their mothers. Further proof comes from Exodus 24:11: "Yet He did not send His hand against the chieftains of the Israelites; they beheld God, and they ate and drank. (Exod. 24:11). Rabbi Pinchas said: From this you can infer that it was appropriate to send a hand against them. As Rabbi Hoshayah said: Did food and drink go up with them to Sinai, that you say "they beheld God, and they ate and drank"? Rather, this teaches you that they feasted their eyes on the Shekinah, that "they beheld God" as a person looks upon his friend in the midst of eating and drinking. Rabbi Yochanan says: Eating and fullness, as Scripture says: "In the light of the presence of the King is life; His favor is like a cloud of spring rain. (Prov. 16:15). Rabbi Tanchuma said this teaches that they let their hair hang loose on their heads, became bold in their hearts and feasted their eyes on the Shekinah. Rabbi Yehoshua of Sichnin in the name of Rabbi Levi said: Moses did not feast his eyes upon the Shekinah yet derived benefit from the Shekinah, he did not feast his eyes on the Shekinah, as Scripture says: "And Moses hid his face, for he was afraid to look upon God. (Exod. 3:6)," He derived benefit from the Shekhinah nevertheless, as Scripture says: "Moses did not know that the skin of his face was shining, since he had spoken with Him. (Exod. 34:29)" As a reward for hiding his face, he merited "Adonai spoke to Moses... face to face...(Ex. 33:11). As a reward for "he was afraid to look" he merited "they were afraid to draw near him (Ex. 34:20)", as a reward for "he was afraid to look" he merited "and he beholds the likeness of Adonai. (Num. 12:8). Nadav and Avihu, however, feasted their eyes on the Shekhinah and did not derive benefit as a result. Further, Scripture says: "Nadab and Abihu died in the presence of Adonai (Num. 3:4)." Did they indeed die "before Adonai"? We instead learn from this that the Holy Blessed One finds it hard when the children of the righteous die in their [parents'] lifetimes. Rabbi Yudan of Jaffa was asked by Rabbi Pinchas son of Rabbi Chama in the name of Rabbi Simon: "Why does Scripture say [Nadav and Avihu died] "in the presence of Adonai"(Lev. 10:2) & (Num 3:4)", two times while further on it says "Nadab and Abihu died in the presence of their father (1 Chronicles 24:2)" one time? To teach that it was twice as difficult for the Holy Blessed One as it was for their father--so Scripture says "in the presence of Adonai in the wilderness of Sinai; (Num. 3:4)" Rabbi Meir asked: Did they really die in the wilderness of Sinai? This teaches that on Mount Sinai they received their verdict of death. A parable of a king that was celebrating the marriage of his daughter and a fault was discovered in the groom's agent. The King thought, if I kill him now, I will mar the celebration of my daughter. Instead, later, when my own celebration comes [I will kill him]. Better my own celebration than the celebration of my daughter. So thought the Blessed Holy One: If I kill them now, I will mar the celebration of my daughter. Later, my own celebration will come. "My daughter" is the Torah. Hence, Scripture says: "[O]n the day of his betrothal, on the day of his heart's gladness (Song of Songs, 3:11)," "On the day of his betrothal" means Mount Sinai. "On the day of his heart's gladness" this refers to the Tent of Meeting.

In the wilderness of Sinai....(Num. 3:4). Did they die in the wilderness of Sinai? Rather, this teaches that on Mount Sinai they received their decree of death. This is why Scripture says: Yet He did not send His hand against the leaders of the Israelites; they beheld God, and they ate and drank (Exod. 24:11). Rabbi Pinchas said: From this you can infer that it was appropriate to send a hand against them. As Rabbi Hoshaiyah said: Did food and drink go up with them to Sinai, that you say "they beheld God, and they ate and drank"? Rather, this teaches you that they feasted their eyes on the Shekinah, that "they beheld God" as a person looks upon his friend in the midst of eating and drinking. Rabbi Yochanan says: Literal eating, as Scripture says: "In the light of the presence of the King is life; His favor is like a cloud of spring rain. (Prov. 16:15). Rabbi Tanchuma said this teaches that they had inflated egos and stood upon their feet and feasted their eyes on the Shekinah. Rabbi Yehoshua of Sichnin in the name of Rabbi Levi said: Moses did not feast his eyes upon the Shekinah yet derived benefit from the Shekinah, he did not feast his eyes on the Shekinah, as Scripture says: "And Moses hid his face, for he was afraid to look upon God (Exod. 3:6)." He derived benefit from the Shekhinah nevertheless, as Scripture says: "Moses did not know that the skin of his face was shining, since he had spoken with Him. (Exod. 34:29)" As a reward for hiding his face, he merited "Adonai spoke to Moses... face to face...(Ex. 33:11). As a reward for "he was afraid to look" he merited "they were afraid to draw near him (Ex. 34:20)", as a reward for "he was afraid to look" he merited "and he beholds the likeness of Adonai. (Num. 12:8)." Nadav and Avihu, however, feasted their eyes on the Shekhinah and did not derive benefit as a result. Why did they not die at that very moment? A parable of a king that was celebrating the marriage of his daughter and matter concerning lewdness was discovered in the groom's agent. The King thought, if I kill him now, I will mar the celebration of my daughter. Instead, later, when my own celebration comes [I will kill him]. Better my own celebration than the celebration of my daughter. So thought the Blessed Holy One: If I kill them now, I will mar the celebration of my daughter. Later, my own celebration will come, better my own celebration than the rejoicing of Torah. Hence, Scripture says: "[O]n the day of his betrothal, on the day of his heart's gladness (Song of Songs, 3:11)," "On the day of his betrothal" means Mount Sinai. "On the day of his heart's gladness" this refers to the Tent of Meeting.

They saw [a vision of] the God of Yisrael. They intentionally looked and intently gazed and thereby became liable to death. But God did not want to disturb the joy [of the receiving] of the Torah and therefore waited to punish Nadav and Avihu until the day that the Mishkan was dedicated. As for the elders [He waited] until: “The people were as complainers, etc. and a fire from God burnt among them and consumed בִּקְצֵה of the camp,” [בִּקְצֵה meaning] the leaders of the camp.