Parshat Shemini is one of misunderstood intensity. We encounter Moshe and Aharon conducting sacrifices with levels of focus and precision that heighten the stakes of the children of Israel’s sins and thanksgiving. We encounter the all-consuming fire of God completely devouring the blood, fats, grains, and limbs of sacrifices. We encounter Aharon and Moshe blessing the community and witness their response–“
“They saw, shouted, and fell on their faces” (Vayikra 9:24).
So why is it then that when we encounter Nadav and Avihu, the sons of Aharon, entering into the Ohel Moed (Tent of Meeting) and attempting to imitate their father with the same order of sacrifices, we see such a different outcome?
Now Aaron’s sons Nadav and Abihu each took his fire pan, put fire in it, and laid incense on it; and they offered before GOD alien fire—which had not been enjoined upon them. And fire came forth from GOD and consumed them; thus they died by GOD’s will. (Vayikra 10:2)
Various commentators justify the deaths of Nadav and Avihu by focusing on the technical errors. Chizkuni suggests that the two sons had used their own incense (esh zara) rather than the communal one. Sforno argues that they had stepped outside of their lane, emphasizing that God had “not instructed them.” Rabbeinu Bahya offers a theological critique: The bringing of their own fire displayed a lack of faith in God, resulting in their deaths.
The Chasidic Master Rav Tzadok HaCohen of Lublin compares Nadav and Avihu to clouds. He writes in his work Tzidkat HaTzadik:
“And also during the day (time of clarity) there are times where clouds obstruct the light, but don’t darken it completely. They (the clouds) are good, for one who gazes at the sun directly, his eyes will weaken and become blind, and they also dampen the full intensity of the sun that is too intense for man—like we find with Nadav and Avihu. And also they are inherently good, as I heard (from the Ishbitzer Rebbe) regarding (Psalms 147:8) “who covers the heavens with clouds, provides rain for the earth.” For through the clouds, rain falls and rejuvenates the parched body. But the rain itself is not necessarily good, except in its proper time. There are also cases where the dampening clouds are bad, where we need the full intensity of the sun. This is the time of completion of harvesting and reaping for this is the end of an action / stage in comparison to harvesting.” (Tzidkat HaTzadik 14:1)
Too much intensity—even when with the right intentions—in all the wrong places can be destructive.
The Sifra argues that they died from their own arrogance. A few parshiyot later in Achrei Mot, when God is speaking to Moshe about “the deaths of Aharon’s two sons Nadav and Avihu,” this Tannaitic Midrash questions the use of the word two when describing Aharon’s sons. We all know Nadav and Avihu; why does the Torah remind us that there are two sons? The Midrash addresses the focus on the number:
“And the sons of Aaron took, Nadav and Avihu, each his coal-pan”: “the sons of Aaron” — they did not seek counsel from Aaron; “Nadav and Avihu” — they did not seek counsel from Moses; “each his coal-pan” — each by himself; they did not take counsel from each other.
Sifra, Achrei Mot, Section 1
How often does this happen to each of us? The feeling that we know exactly where we think we are needed, and what is needed of us, without consulting with our elders, our colleagues, or even each other. It’s not only that Nadav and Avihu are the sons of Aharon; this mere fact is the hidden resource that the two sons did not use when bringing in their foreign fires. They had each other. Neither of them questioned each other, sharpened one another, or even hesitated.
There are moments in the world that call for us to respond with a deep intensity. There are other moments that require us to pause and sift through our feelings like clouds on a hazy day. May each of those moments be met with the blessing of two, be it a mentor, friend, sibling, or chevruta. Unlike Nadav and Avihu, may we never proceed as though like we are alone in these moments. The presence of even one other person is what can save us from ourselves and even affirm our faith in the One who creates us all.