A strange fire (Kollel)

(1) ויתנו בהן אש וישימו עליה קטורת, “they put fire in them (the censers) and placed incense in them.” According to the plain meaning of the text Nadav and Avihu’s sin consisted in that they introduced alien, i.e. man-made, fire into the sacred precincts. The regulations pertaining to the incense offering required that the fire be taken from the Altar and that the incense be burned up by that fire. The Torah had spelled this out in Leviticus 16,12: ”he shall take a shovelful of fiery coals from atop the Altar that is before Hashem.” Nadav and Avihu thought that the actual fire from the Altar was required to totally consume the animal sacrifices. This was a sin as they demonstrated a lack of faith, not trusting G’d to make heavenly fire descend on the sacrifices and able to consume the sacrifices; this is why they brought additional fire to consume the incense. By bringing their own fire they made the miracle of heavenly fire descending seem less relevant, thereby causing a desecration of the name of the Lord in the eyes of all those who had observed what they did. This is why their punishment fitted their sin, as that same heavenly fire they did not trust to materialise consumed their own insides. This is the explanation of Rabbi Aderet (ראב'ד) of what happened . (2) A Midrashic approach (Tanchuma Acharey Mot 6). They entered the Sanctuary while in a state of intoxication. This accounts for the fact that the Torah spells out the prohibition of priests entering the Sanctuary while drunk immediately after having reported this incident (compare 10,8-11). The Sifra Shemini Miluim 22-23 writes as follows: “G’d said to them: ‘I have honoured you more than you honoured Me. You introduced impure fire into My holy Place, whereas I will burn you with pure, heavenly fire.’” How exactly did they die? Two threads of fire came out of the Holy of Holies and entered their nostrils becoming divided into four “threads.” Two entered the nostrils of Nadav and the other two entered the nostrils of Avihu.’” (3) A kabbalistic approach: We can gain a clearer picture of the sin of these sons of Aaron when noting that the Torah wrote: וישימו עליה, instead of writing וישימו עליהם, “they placed on it” instead of: “they placed on them.” [There had been two censers, each brother having entered with his own censer. Ed.] When you compare what the Torah writes in connection with the 250 men who offered incense (Numbers 16,18) you will find that the fire and incense is described with the words “they placed it on them, (the censers, plural). When the instructions as to the correct procedure is issued in the Torah (Numbers 16,17) Moses had told these men ונתתם עליהם קטורת “place on them incense.” (No mention had been made of fire although the 250 men added their own fire) The word עליה as distinct from עליהם is an allusion to the attribute of Justice. The Torah is trying to give us an insight into the thinking of Nadav and Avihu at that time. They knew that incense was intended to counter, to stop the attribute of Justice in its tracks, as we know from Moses in Deuteronomy 33,10: “they place incense to placate Your anger.” The word קטורת itself means התקשרות רוח במדות, “establishing a spiritual affinity.” The Aramaic translation of the word ותקשור, (Genesis 38,25) “she tied” is וקטרת. The spiritual affinity established by means of the incense is meant to draw down an abundance of heavenly blessings by means of the attribute of Justice, which in turn will confer these blessings on the person burning up the incense. The sin of the person offering incense with such considerations consists in the fact that it is not permissible to direct one’s offering to any other attribute of G’d than the tetragram, i.e. Hashem. Seeing that Nadav and Avihu erred in the address to which the offered their incense, we do not find it described as אשה ריח ניחוח לה', “as a fire-offering of pleasing fragrance to the Lord,” but the very attribute of Justice to whom they addressed their offering smote them. This is the meaning of the words ותצא אש מלפני ה' ותאכל אותם, “fire came forth from the presence of the Lord and consumed them so that they died” (verse 2). (4) Most of the commentators claim that Nadav and Avihu brought their incense into the Holy of Holies. As proof for their opinion they offer what is written in Leviticus 16,2 that even Aaron must not enter the Holy of Holies on any day other than the Day of Atonement on pain of death. The only occasion on which the High Priest is allowed to enter the Holy of Holies, equipped with incense, is the Day of Atonement. The warning of the death penalty there is linked to the death of the two sons of Aaron, suggesting that this is precisely what they had been guilty of. This is also the opinion of Rashi. Rabbi Avraham Ibn Ezra (on Leviticus 16,1) agrees. (5) However, Nachmanides (Leviticus 16,2) does not believe that Nadav and Avihu entered the Holy of Holies but that they only entered the outer Sanctuary. He finds it impossible to believe that these sons would be arrogant enough to enter holy precincts which even their father and Moses had not entered. Why should they offer their own incense in a place holier than where their father had offered his own? The Torah mentions specifically that Aaron presented his incense in the Sanctuary; (compare 9,23: “Moses and Aaron entered the Tent of Meeting).” The expression ויבא in that verse refers to the preparation and offering of the incense.