25th April 2025
Week of 20th April – 26th April 2025
Torah portion : Lev.9:1-11:47 ; Haftarah II Sam.6:1-7:17
For several chapters now we have read of the instructions for building the Sanctuary, the details of the sacrificial offerings and all the preparations for the moment when the visible home of Godâs Presence on earth would be realized. The entire people were involved and had participated in its construction. What an awesome event has occurred!
Our parashah begins with a joyous community celebration with Aaron and his four sons who will be the intermediaries for the community in its service. Only within moments this great celebration is turned into a shocking tragedy. We read of the terrifying scene, âAaronâs sons, Nadav and Avihu took their censors, put fire into them and added incense; and they offered unauthorized fire before God, which He had not instructed them to offer, Fire came forth before God and it consumed them so that they died before God.â (Lev.10:1-2)
The sages searched for explanations and offered many possible reasons as to why this had happened. Had the sons entered the Holy of Holies or had they not worn the proper clothing? Had they not consulted one another or were they impatient to assume leadership? Was it a former sin or a character flaw? Many midrashic interpretations were explored especially since this event is recorded on four other occasions, Lev.10:1-2, 16:1 and in Num. 3:4, 26:61.
However, the simplest explanation is explicit in the Torah itself. Nadav and Avihu died because they had offered unauthorized fire. What was the source of this fire? Some commentaries suggest that it was a fire not taken from the altar which would symbolize a break in the divinely ordained process. As the text is examined it becomes clear that Aaronâs sons had disobeyed, had acted in something that was not commanded. We may think that their action was not an act of reverence, rather a sign of disregard for the holiness of God but the following quotation expresses another view. âThey could not be satisfied with rituals and sacrifices but had to draw so close to God that they were consumed by the strange fire in their souls.â ETZ 633.
To understand the significance of this, we need to remind ourselves of the meaning of kadosh, âholy.â The term in Hebrew conveys the idea of being set apart and encompasses Godâs attributes of justice, love and mercy. Godâs holiness is a source of awe and reverence, fundamental to understanding Godâs character. It is associated with bringing life, of connecting with the divine through people, places and rituals. Central to Israel, the call to be holy is a recurring theme in the scriptures (Lev. 11:45). Reflected in the laws given to Israel, Godâs holiness is the fundamental principle of Israelâs identity and worship.
The function of holiness is for the person to grasp that he/she is in the presence of God, the Eternal.
One enters into this holy space and time with humility, realizing that they are creatures made in the image of God. Humankind has been empowered by God to be partners in the work of creation and therefore God values our human will, aspirations and initiative.
This story of Nadav and Avihu, reminds us of another set of brothers, Cain and Abel. In offering God the fruits of their labors which should be a time of joy and thanksgiving it also turned into a tragedy. The first act of worship led to the first murder.
For Reflection and Discussion: 1) What in my life reflects the holiness of God? Â What impact does Godâs holiness have in my daily life?
Bibliography : Lieber, David L.,Etz Hayim, Torah and Commentary New York, NY, 2001, The Jewish Publication Society, 2001, New York, NY.
This weekâs Parasha Commentary was prepared by
Rita Kammermayer, NDS, Jerusalem-Israel, Bat Kol Alumna: 2001
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