Why Were Nadav and Avihu Killed/2

Why Were Nadav and Avihu Killed?

Exegetical Approaches

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Punished for Sin

Nadav and Avihu were killed as a punishment for sin.

Problematic Procedure

When bringing the incense offering, Nadav and Avihu did not abide by the proper procedure and laws.

Breaching of Boundaries

The brothers were killed for reaching beyond what was permitted them in approaching God.

Sources:Vayikra Rabbah20:8-10About Vayikra Rabbah, Chizkuni #1Vayikra 10:1-3About R. Chizkiyah b. Manoach, AbarbanelVayikra 10:1About R. Yitzchak Abarbanel, SefornoVayikra 10:1Vayikra 24:3About R. Ovadyah Seforno, BiurVayikraAbout the Biur (Netivot HaShalom), ShadalVayikra 10:1-3About R. Shemuel David Luzzatto, R. S"R HirschVayikra 10:1-3About R. Samson Raphael Hirsch, R. D"Z Hoffmann, Hoil Moshe

Punished for Another's Sin

Nadav and Avihu were killed as a punishment to Aharon for his participation in the Sin of the Golden Calf.

Sources:perhaps Vayikra Rabbah7:1About Vayikra Rabbah and RashiDevarim 9:20About R. Shelomo Yitzchaki¹

Natural Consequence

Nadav and Avihu's actions alone would not have warranted their death, but because they were in the wrong place at the wrong time, they were consumed by Hashem's fire.

Sources: RashbamVayikra 9:23-24Vayikra 10:1-3About R. Shemuel b. Meir²

Sanctified to God

Nadav and Avihu's death was not a punishment but a sanctifying of their souls to Hashem.

Sources:PhiloOn Dreams 2:67On Flight and Finding, 59About Philo, HaKetav VeHaKabbalah

Problematic Worship

Nadav and Avihu were punished because of an error in cultic practice.  This position subdivides based on the specific aspect of service that is considered problematic:

Unauthorized Fire

Nadav and Avihu brought the wrong fire for the incense offering.

Sources:R. Akiva in Sifra Vayikra10:1About the Sifra Vayikra, BavliEiruvin 63aYoma 53aAbout the Bavli, Bar Kapparah in Vayikra Rabbah20:8-10About Vayikra Rabbah and Pesikta DeRav Kahana, R. Saadia GaonVayikra 10:1About R. Saadia Gaon, Lekach TovVayikra 10:1About R. Toviah b. Eliezer, RashbamVayikra 9:23-24Vayikra 10:1-3About R. Shemuel b. Meir, Ibn EzraVayikra 10:1-3About R. Avraham ibn Ezra, R. Yosef Bekhor ShorVayikra 10:1-3About R. Yosef Bekhor Shor, R. BachyaVayikra 10:1About R. Bachya b. Asher, RalbagVayikra 10:1-3About R. Levi b. Gershom

"אֵשׁ זָרָה" – All these sources maintain that it was this "fire from a foreign source" that was problematic, explaining that Nadav and Avihu erroneously used fire of their own (מן ההדיוט), from a regular oven.  However, it is not explicit what is wrong with this:

• Not from Hashem's fire – Rashbam and R. Yosef Bekhor Shor explain that although a priest is normally allowed to bring fire "מן ההדיוט",‎³ on this special day of the Mishkan's consecration Hashem had wanted the sacrifices to be consumed only via Hashem's fire⁴ so as to glorify His name through the miracle.⁵
• Not from the Copper Altar - The others might suggest, as does the Raavad,⁶ that although the priest is commanded to light of his own fire for the Copper Altar, this is not true regarding the incense offering.  Its fire needs to be taken from the Outer Altar (as per Vayikra 16:12) while Nadav and Avihu took it from a regular oven.
• From the wrong place on the altar – Ralbag goes further to suggest that the brothers might have even taken fire from the Outside Altar, but from the wrong place on it.

"אֲשֶׁר לֹא צִוָּה אֹתָם" – These sources disagree regarding the meaning of this phrase and what it says about the brothers' actions:

• That was not commanded – Rashbam explains that although normally the brothers' actions would have been permitted, on this day, Hashem did not command them to do so.  Ibn Ezra similarly writes that the phrase means that the brothers acted according to their own understanding, not Hashem's command. Sometimes, acting on the absence of a command is itself problematic, even if unintentional.
• That was prohibited – R. Yosef Bekhor Shor explains in contrast, that the verse should be read as if written "אשר צוה אותם לא",‎⁷ that the brothers acted against an explicit prohibition, "לֹא תַעֲלוּ עָלָיו קְטֹרֶת זָרָה". It is not clear if he thinks that this is a second wrong-doing of the brothers (that the offering itself was unauthorized) or if he thinks that the fact that the fire was unauthorized is enough to make the entire offering a "קְטֹרֶת זָרָה".

"לִפְנֵי י"י " – Though all these sources might agree that from a literal standpoint, the phrase simply means "before Hashem", they disagree regarding its specific connotation in its various appearances in the unit:

• All are geographical markers – According to Rashbam, in each of its appearances the phrase refers to a geographical location, but not to the same one. When the verses states that Nadav and Avihu brought their offering "לִפְנֵי י"י", it refers to the Outer Sanctum, but when it speaks of the fire that came "מִלִּפְנֵי י"י" to consume them, it refers to the Inner Sanctum.  According to him, the fire which killed the brothers is the same godly fire mentioned in Vayikra 9:24 that consumed Aharon's offerings on the Outer Altar.  It did not come vertically down from the heavens, but horizontally from the Holy of Holes to the Outer Sanctum (where it met the brothers) to the Outer Altar.⁸
• Action emanating from Hashem – The other sources might suggest that while the phrase "לִפְנֵי י"י" refers to the Inner Sanctum where the brothers offered the incense, the term "מִלִּפְנֵי י"י" that is mentioned in 9:24 and 10:2 more simply means "from God", and connotes a supernatural fire.
• Spiritual evaluation – Ibn Ezra uniquely understands the phrase "וַיָּמֻתוּ לִפְנֵי י"י" to refer not to a geographical location, but a spiritual one.  The brothers acted and died "before God", thinking that they were doing something pleasing to Him.

What motivated the brothers?

• Mistake – According to many of these sources,⁹ Nadav and Avihu simply made a mistake, erroneously assuming that the law regarding "אש מן ההדיוט" that was true on other days would apply to the eighth day as well. The Bavli and Lekach Tov criticize the brothers for making their own assumptions and not verifying with Moshe. 
• Lack of Faith – One opinion in the Sifra and R. Bachya, instead, explain that the brothers actions stemmed from a lack of faith.  They feared either that no fire would come down, or that there was not enough fire on the Altar to consume everything and thus they brought their own.

"בִּקְרֹבַי אֶקָּדֵשׁ "

• According to Rashbam, the word "קְרֹבַי " (my close ones) refers not to Nadav and Avihu but to Aharon, who was to sanctify Hashem's name by continuing with Hashem's service and not mourning.¹⁰
• Ibn Ezra and R. Yosef Bekhor Shor,¹¹ in contrast, assert that the term refers to Nadav and Avihu , who despite their error were still considered close to Hashem.

Severity of punishment

• Lesson to others – Ralbag maintains that the punishment needed to be severe to teach the nation the importance of being exacting in observing the laws of sacrifices.
• Natural consequence – Drawing on Rashbam's understanding that Nadav and Avihu erred unintentionally and that the fire which killed them was the fire intended to consume Aharon's sacrifices which emanated from the Holy of Holies,¹² T. Granot suggests that Nadav and Avihu's deaths be viewed not as a punishment but a "work accident".  Though they mistakenly brought the wrong fire, this in and of itself would not have warranted death.  However, since they were in the wrong place at the wrong time, they were naturally burnt when the fire made its way from the Holy of Holies.¹³

Context - prohibition to drink wine – According to this approach, the prohibition to drink wine might follow this story not because the brothers sinned in this regard but as another warning of the need to be exacting and careful when serving in the Mikdash.

Yom Kippur Service

Unauthorized Offering

Nadav and Avihu brought a an incense offering that was not commanded.

Sources:Vayikra Rabbah20:8-10About Vayikra Rabbah, Chizkuni #1Vayikra 10:1-3About R. Chizkiyah b. Manoach, AbarbanelVayikra 10:1About R. Yitzchak Abarbanel,¹⁴ SefornoVayikra 10:1Vayikra 24:3About R. Ovadyah Seforno, BiurVayikraAbout the Biur (Netivot HaShalom), ShadalVayikra 10:1-3About R. Shemuel David Luzzatto, R. S"R HirschVayikra 10:1-3About R. Samson Raphael Hirsch, RDZH

"אֵשׁ זָרָה" – According to these sources, this phrase is equivalent to "קטורת זרה", meaning an unauthorized (and therefore foreign) incense offering.  The Biur explains that the term "אֵשׁ" is really just a variation of  to the term "אִשֶּׁה לַי"י'‏", another name for sacrifices.¹⁵  R. D"Z Hoffmann adds that it was not called a "ketoret" since it was not brought on the incense altar.¹⁶

Why was the Ketoret unauthorized?

• Additional service – Most of these sources view this as an additional incense offering (not that brought every morning)¹⁷ that the brothers brought on their own, as individuals and not as representatives of the nation.  Since the verse states that "לֹא תַעֲלוּ עָלָיו קְטֹרֶת זָרָה ", any extra incense offering was considered problematic.
• Aharon's Job -– Abarbanel asserts that on the eighth day, Aharon alone was supposed to do all aspects of the service,¹⁸ similar to the service of the Day of Atonement which is done by the high priest alone.¹⁹ According to Seforno, not only on the eighth day but throughout the period of Wanderings in the Wilderness, only the high priest was allowed to bring incense (or perform any other services in the sanctuary).  This was due to Hashem's constant presence on the Tabernacle.

"אֲשֶׁר לֹא צִוָּה אֹתָם"

• According to most of these sources the fact that the offering was not commanded is what made it foreign, and therefore problematic. R. Hirsch emphasizes how there is no such thing as subjectivity in sacrificial service; a person cannot create their own sacrifice nor act on their own individual desires, but only on the commands of Hashem.²⁰
• Chizkuni, like R"Y Bekhor Shor above, instead reads the verse to mean "which Hashem commanded not [to bring]", pointing to the prohibition in Shemot 30:9 against bringing a "foreign incense offering".

What motivated the brothers?

• Positive motivation – According to the Biur, R. Hirsch and R. D"Z Hoffmann, the brothers' motivations were pure.  They brought the sacrifice out of a desire for closeness to Hashem.
• Mistaken – Seforno suggests that Nadav and Avihu mistakenly assumed that just like an incense is brought after the Daily Offering due to its bringing of Hashem's presence, so too on the eighth day after Hashem's fire descended and His glory was revealed, an incense offering was called for.²¹
• Negative motivation– Shadal, in contrast, attributes the brothers' actions to excessive haughtiness and a desire not to be overshadowed by their father.²² Since they had not been given any individual service to perform they took upon themselves one of the most precious.

"לִפְנֵי י"י" – While Seforno assumes that the brothers brought the incense on the Incense Altar in the Outer Sanctum, Abarbanel, the Biur, and R. Hoffmann assume that "לִפְנֵי י"י" refers to the Holy of Holies.  Abarbanel views this as an additional sin, but the Biur explains that this was not yet prohibited²³ and as such was not the problem.

"בִּקְרֹבַי אֶקָּדֵשׁ "

• According to the Biur, R. Hirsch and R. D"Z Hoffman, Moshe comforted Aharon in these words, telling him that his sons were amongst Hashem's most holy.  Their actions were motivated by a closeness to God, and not sinful thoughts. 
• Shadal, who views the brothers more negatively, could suggest, as does Rashbam, that the term refers not to Nadav and Avihu, but to Aharon, who was to sanctify Hashem's name by continuing with Hashem's service and not mourning.

Severity of punishment – The Biur explains that the brothers were only punished so severely due to their high stature. He compares their punishment to that of Moshe and Aharon by the rock, whose sin also merited a disproportionately severe punishment. He note that there too the verse states "וַיִּקָּדֵשׁ בָּם".

Erroneous Service

Breaching of Boundaries

Coming too close to the presence of God resulted in the brothers' deaths.

Sources:Sifra Vayikra10:1About the Sifra Vayikra, Bar Kapparah in Vayikra Rabbah20:8-10About Vayikra Rabbah, Hoil Moshe

No Sin Here

Pure

Sinned Elsewhere

¹ Neither of these sources say explicitly that Nadav and Avihu were killed solely for Aharon's sin, but both explain that their death was a punishment to Aharon for the Calf.  See also Hoil Moshe who asserts that Aharon's sin indirectly caused that of his sons, and that Aharon felt that he had caused their deaths.

² Rashbam is not explicit, but this is the general direction of his comments.  See also T. Granot, "פרשת שמיני - גילוי כבוד ה' על המזבח ומות נדב ואביהוא" who elaborates on Rashbam and explains the episode in this manner.

³ From Vayikra 1:1, "וְנָתְנוּ בְּנֵי אַהֲרֹן הַכֹּהֵן אֵשׁ עַל הַמִּזְבֵּחַ", the Bavli Yoma 21bAbout the Bavlilearns that the priests themselves normally bring the fire, even though there is already the original fire from Hashem.

⁴ The Lekach Tov disagrees with Rashbam, asserting that even on this day it would have been allowed to bring fire from a "הדיוט", but the brothers should not have deduced this from themselves and should have instead asked Moshe.  It was the fact that they did not ask permission first which was really problematic.  This is presumably what R. Eliezer in the Bavli means as well when he faults Nadav and Avihu "שהורו הלכה בפני משה רבן" (for teaching law before their master, Moshe).  However, it is possible that R. Eliezer blames the brothers not only for deciding the law on their own, but because they did so erroneously, and were mistaken in its application to the eighth day.

⁵ According to both Rashbam and R. Yosef Bekhor Shor the verses are achronological and Nadav and Avihu brought their incense before the fire mentioned in Vayikra 9:24 came down to consume Aharon's offerings.  As such, it was very possible that the nation would conclude that it was their fire, and not Hashem's, that consumed the other offerings, thereby lessening God's glory. [Even if one disagrees, and maintains the chronology of the verses, one might still say that on this first day Hashem wanted all offerings to be consumed by His miraculous fire.]

⁶ R. Akiva and Bar Kapparah explain that the fire was problematic since it was from a regular oven, suggesting that they also think that it should have been from the Altar.

⁷ As support for such a reading he points to the Yimiyahu 7:31, where the similar phrase "אֲשֶׁר לֹא צִוִּיתִי", also means "that I prohibited" and not simply "that I did not command."

⁸ Cf. R. Yosef Bekhor Shor who agrees that there was only one fire but assumes that this emanated from the heavens. As such, he would probably explain the phrase "מִלִּפְנֵי י"י" to simply mean "from Hashem."

⁹ See the Bavli, Lekach Tov, Rashbam, and R"Y Bekhor Shor.

¹⁰ He points to Vayikra 21:10-12 which speak of teh high priests' special laws of mourning.  The verse there states, "וּמִן הַמִּקְדָּשׁ לֹא יֵצֵא וְלֹא יְחַלֵּל אֵת מִקְדַּשׁ", teaching that if the priest does continue his service despite the death of a loved one, he will sanctify Hashem.

¹¹ R"Y Bekhor Shor brings this as a second possibility, but also raises the suggestion of Rashbam that the verse refers to Aharon.

¹² See note above that Rashbam identifies the fires of Vayikra 9:24 and 10:2, saying that it came not vertically down from the heavens, but horizontally from the Inner Sanctum.

¹³ He supports the idea by pointing to the fact that even after their actions, they are referred to as "close to Hashem".

¹⁴ This is but one of several sins that Abarbanel attributes to Nadav and Avihu.  He also asserts that they brought unauthorized fire, came into the Holy of Holies and wrongly brought the incense as a pair.

¹⁵ Cf. Chizkuni who claims that it is referred to as fire since all such offerings must be accompanied by fire.

¹⁶ He follows Bar Kapparah that they brought it into the Holy of Holies.

¹⁷ Cf. Rashbam above who claims that this was the regular morning incense offering.

¹⁸ He also raises the possibility that Moshe alone was supposed to serve as high priest that day and bring the incense. Either way, it was not Nadav and Avihu's task.

¹⁹ See also R. Shpiegelman, "פרשת שמיני - חטאם של בני אהרן", who suggests that Nadav and Avihu mistakenly viewed themselves as high priests since they too were anointed, an dthus thought that they were allowed to participate in the service of the eighth day.

²⁰ See the Netziv similalrly, "ואמרה תורה דאע"ג דאהבת ה' יקרה היא בעיני ה' אבל לא בזה הדרך אשר לא צוה ".  It is probable that both are reacting to the Reform movement, hinting that worship of God is not about getting close to Hashem in whatever way speaks to each individual but about following God's commands.

²¹ R"Y Grossman, in his article, "פרשת שמיני - היום השמיני וחטא נדב ואביהו" moves in a similar direction suggesting that Nadav and Avihu worried about the nation having direct contact with Hashem.  Thus, as soon as He revealed Himself through the fire, they quickly brought an incense offering to mask the revelation. [So, too, on the Day of Atonement, the high priest must bring a cloud of incense, "כִּי בֶּעָנָן אֵרָאֶה עַל הַכַּפֹּרֶת."]

²² Cf. the opinion in the Sifra which states, "מה תלמוד לומר בני אהרן? שלא חלקו כבוד לאהרן" and Bavli Sanhedrin which presents Nadav and Avihu as waiting for their father and Moshe to die so they could lead the nation.

²³ It is first prohibited in Vayikra 16:1-2, "וְאַל יָבֹא בְכׇל עֵת אֶל הַקֹּדֶשׁ מִבֵּית לַפָּרֹכֶת", after the brothers' deaths.