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S.A.L.T. - Monday

 

          Responding to the death of Aharon’s two older sons, Nadav and Avihu, Moshe turns to his brother Aharon and remarks, “This is precisely what the Lord said: ‘Through those close to Me I shall be sanctified and glorified in the presence of the entire nation’” (10:3).  Rashi explains, based on the Midrash, that God had previously informed Moshe that the Mishkan would be “sanctified” through one of the righteous people of the nation, and he had thought that this referred to either himself or Aharon.  In truth, however, it turned out to be Nadav and Avihu through whom the Mishkan was sanctified.  This was meant as consolation for Aharon, informing him that despite his sons’ transgression that led to their death, they were nevertheless considered “those close to God.”

         This passage from the Midrash raises several questions.  For one thing, the Midrash does not tell us in what way Nadav and Avihu had distinguished themselves as particularly pious. Additionally, it is unclear why God saw the need for the Mishkan to be “sanctified” in such a manner, through the death of a righteous person or two righteous people.

         The clue to understanding this Midrash perhaps lies in the term God had used in predicting the ultimate “sanctification” of the Mishkan: “bi-krovai” – “through those close to Me.”  Nadav and Avihu were righteous in the sense that they had achieved closeness with God, they yearned for a close relationship with the Almighty.  Indeed, Torat Kohanim describes Nadav and Avihu as seeking “to add love onto love” after witnessing the miraculous fire descend from the heavens onto the altar, signaling the revelation of the Shekhina. They were not content with standing on the sidelines as passive observers; they wanted to actively participate in the process of Hashra’at Ha-Shekhina, of the descent of God’s Presence into the Mishkan.  They genuinely longed for a vibrant, bilateral relationship with God, and so they brought an unauthorized offering on the altar.

         It was through them that the Mishkan was “sanctified.”  The residence of the Shekhina among Benei Yisrael marked the establishment of a uniquely intimate relationship between man and God.  This bond needed the balance of “ekadesh” – “I shall be sanctified.”  Chazal often interpret the term “kedusha” as separation, or distance.  The phenomenon of the Mishkan gave rise to the risk of irreverence, of a relationship based entirely on love and closeness, bereft of the fear and awe that we must experience towards God.  It was therefore necessary for specifically someone “close” to God to be shown that he cannot come too close.  Moshe knew that at some point, someone – probably he or his brother, the two closest people to God – would be told to stand back, some situation would arise that would make it clear that even they must keep a distance. Tragically, however, this demonstration occurred with the sin and punishment of Nadav and Avihu, who came “too close” and were consequently killed.

         This approach works well with a different passage in Chazal - the view of Rabbi Yishmael (cited yesterday) that Nadav and Avihu entered the Sanctuary after drinking wine.  In light of what we have seen, we may suggest that Nadav and Avihu felt too comfortable in the Mishkan.  In their sincere desire for closeness with God, they entered the Sanctuary as if they made a friendly visit, rather than reverently serving the King of kings. Specifically through those who had come close to God would He demonstrate that as close as man comes to the Shekhina, he must still keep a distance.

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