S.A.L.T. - Monday

One of the "highlights" of Parashat Shemini also ranks among the most heart-wrenching tragedies in the entire Torah: the death of Aharon's two oldest sons, Nadav and Avihu, on the otherwise festive day of the mishkan's inauguration. From the Torah it appears that Nadav and Avihu were punished for bringing an unwarranted incense-offering upon the altar. Based on several subtle, textual nuances, however, Chazal accuse Aharon's sons of several other misdeeds. Masekhet Zevachim cites a debate as to whether Nadav & Avihu sinned by entering the Sanctuary in a state of intoxication or by issuing a halakhic ruling in the presence of Moshe and Aharon. Other sins attributed by the Midrash to Aharon's sons include intentionally refraining from getting married and donning the priestly garments.

Many commentators have suggested that we take all these misdemeanors to arrive at one, general flaw that plagued these two otherwise righteous men. As Chazal emphasize, Nadav and Avihu were destined for greatness, heirs apparent of Moshe and Aharon. They possessed the necessary intellectual, spiritual and leadership qualities rendering them potentially suitable for such a distinguished position. Their mistake, quite simply, was that they "jumped the gun."  They prematurely assumed the stature destined for their future, donning the priestly garments and remaining single just as Moshe had separated from his wife. They asserted themselves inappropriately by posing as halakhic authorities and considering themselves capable of retaining the proper mindset under the influence of alcohol. Likewise, after observing Moshe's service in the Sanctuary during the seven-day inauguration and now Aharon's ascension to the high-priesthood, they saw themselves worthy of performing the sacred service.

In short, then, Nadav and Avihu were impatient. They failed to acknowledge the step-by-step process required along the road to greatness and attempted instead to take a disastrous shortcut.

We live in a "quick-fix" era. Technology has allowed for quick, easy methods for otherwise complex procedures. This phenomenon threatens to distort our perspective of religious growth and development. A rich Jewish education, as invaluable as it undoubtedly is, does not turn one into a competent authority on Torah law. Keen intuition and insight cannot supplant years of intensive study of legal texts. A solid background does not necessarily afford one the skills or strength necessary to deal with the challenges posed by a secular environment. Religious growth is not an overnight enterprise; it requires diligence, patience, and, above all, time.

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