Shemini.25: Intents and Purposes

Intents and Purposes: Shemini.25

By Rabbi Boaz D. Heilman

April 24, 2025

Two sets of brothers, Moses and Aaron on the one hand and Nadav and Avihu on the other, are at the center (actually, polar opposites) of this week's Torah portion, Shemini ("On the Eighth Day," Leviticus 9:1--11:47). In this portion, the narrative of the Dedication of the Tabernacle reaches its climax. Following seven days of preparation, the eighth day begins joyfully enough, with the sacrifices offered by Aaron accepted by God, and Moses and Aaron coming out of the Tent of Meeting and blessing the people. But then catastrophe strikes. Two of Aaron's four sons, Nadav and Avihu, go beyond what they were instructed to do and bring forth "a strange fire unauthorized by God." Almost instantaneously they are consumed by a flareup of God's wrath. The Torah doesn't explain the exact nature of this "strange fire," or why it brought about such terrible consequences. However, based on the purposeful vagueness of the text, several explanations are offered by the Sages. One is that Nadav and Avihu were intoxicated and became carried away by the "spiritual" uplift. Another is that they were trying to outdo (and perhaps rebel against) their uncle and father, the God-appointed leaders of the people. Yet another possibility is based on a theme that runs throughout the Torah--the relationship between brothers. In Lev. 10:1 we find the clue: "Aaron's sons Nadav and Avihu each took his fire pan." The Sages explain: "Each by himself; they did not take counsel from each other" (Sifra, Acharei Mot Section 1).

Whether they worked against Moses and Aaron or against one another, whatever Nadav and Avihu did wrong elicited an immediate and terrible response from God: "And fire came forth from Adonai and consumed them; thus they died at the instance of Adonai" (Lev. 10:2). 

This shocking incident leads to yet another confrontation between brothers, this time Moses and Aaron. Following the horrifying conflagration, Moses instructs Aaron not to show any grief in public, as that might lead the people to construe that Aaron was refusing to accept the righteousness of God's judgment. In his role as High Priest, it was Aaron's highest and most difficult duty to justify God in whatever God chose to do. Aaron accepts that, although inside he must have been seething with anger and grief. Following Moses's instructions, he keeps these feelings deep within himself.

What happens next, however, is of immense importance to our understanding of the relationship between these Moses and Aaron, so very different from that of Nadav and Avihu. The order of the sacrifices that had to be offered at this point included a sin offering. A sin offering, meant to purify the people of guilt, was intended to be part of a meal eaten privately, only by the priest who offered it, and only in the "most sacred" area of the Tabernacle. However, Aaron does not eat of it; instead, he lets it burn completely at the altar. Afraid that his brother might be punished by God for this infraction, Moses chides Aaron. But Aaron responds, "Such things have befallen me! Had I eaten [of the] sin offering today, would Adonai have approved?" (Lev. 11:19). Aaron's explanation is deep and moving. This sacrifice was too closely associated for him with the sin of his two sons, Nadav and Avihu. How could he possibly have eaten of it? How could he possibly have taken any physical enjoyment or pleasure from it? At that moment Aaron understood something extremely deep and important: To follow the instructions verbatim would have clashed with his strong feelings at the moment--his intense grief, guilt, and (even though kept inside him) his anger with God. For Aaron, these all-too-human emotions conflicted with--and overpowered--the letter of the law. For his own part and to his great credit, after hearing Aaron out, Moses understands and accepts Aaron's explanation. 

This story isn't only about two sets of brothers and their totally different relationship to one another. It's about kavannah--the intent or purpose with which we surround the performance of a ritual or mitzvah. Nadav and Avihu's kavannah was self-advancement; they sought power and glory for themselves. Aaron's kavannah on the other hand was his humanity and humility. It was one thing not to show grief on the outside, but another thing altogether to deny his deepest emotions. How could he possibly do or be something other than--greater than--what he was at that moment: a grieving father? Surely God would understand and accept this, he tells his brother, Moses. 

Moses, the great law giver, understands this and responds to Aaron not with anger, but rather with  compassion. "Va-yishma Moshe, va-yitav b'einav;" Moses heard, and he deemed it right, good and even holy.

In Judaism, justice and mercy go hand in hand. Shemini teaches us that the letter of the law must always be considered in light of the proper kavannah--the right purpose and intent. We are, after all, human beings, not robots who obey orders mindlessly. 

© 2025 by Boaz D. Heilman