The tragic deaths of Nadav and Avihu, Aharon HaKohen’s eldest sons, on the day which would have been the most auspicious of their lives, leaves the reader with serious questions. The answers to these questions are elusive. Chazal detail a list of “sins” attributed to these two tzaddikim – infractions which are endemic to the exalted spiritual level which they had achieved. Nonetheless, we seek some kind of explanation. We will focus on one such sin and apply its explanation to their behavior, which will result in enlightening us concerning the rest of the “shortcomings” attributed to them. Chazal (Vayikra Rabboh 20:6,9) say, Horu halachah lifnei Rabban; “They ruled on a halachah before their exalted Rebbe, Moshe Rabbeinu.” If this is fact, why does the Torah say, “They drew near to Hashem,” which was the reason they died? This pasuk implies that their drawing near was specifically the reason for their untimely demise.
In Kedushas Levi, Horav Levi Yitzchak, zl, m’Berditchev, delves into the concept of horeh halachah bifnei Rabbo, and why it would procure Heavenly excision. This rule applies even if they have rendered the correct ruling. Why would a person be punished with death for deciding a matter of law in his Rebbe’s presence – even though he has issued the correct ruling? The Kedushas Levi explains that, when Hashem created the world, He made mechitzos, partitions, so that even a Heavenly angel that crosses the line beyond his own designated boundary is consumed by Heavenly fire. Going beyond their spiritual bounds results in their being “burned” by the fiery spiritual intensity of a level of G-dliness which they are unable to endure.
At this point, I feel it prudent to explain somewhat the concept of Tzimtzum, Heavenly contraction or withdrawal. It is a foundational concept in Kabbalah, especially in the Kisvei Arizal. Prior to Creation, Hashem’s Divine Presence filled all reality – completely. Indeed, no “space” existed for anything else to exist: not physically, not spiritually. Only Infinite Light, Ohr Ein Sof, existed. Thus, Hashem made Creation possible by His being Metzamtzeim Himself (so to speak). Only through some form of withdrawal could a finite world exist in an infinite sphere. By contracting or concealing His Infinite Light, Hashem created an “empty space” (chalal panui) in which Creation could now occur. I must underscore that this was not a physical removal of sorts – but a concealment. Hashem is everywhere. In effect, He hid His overwhelming Presence.
This process was critical to the creation of the world, since Infinite Light would overwhelm finite beings. Choice, effort, struggle, and growth would be impossible in a background of Infinite Light. Through the medium of Tzimtzum individual existence is possible, free will is meaningful, and the opportunity to serve Hashem is a reality. In simple terms, Hashem conceals Himself, so that we can seek and find Him. We experience concealment, not absence.
Every spiritual world has its own level of tzimtzum. Thus, explains the Berditchever, should an angel ascend beyond his designated role, his very existence would be nullified because of his exposure to a greater spiritual revelation than it could tolerate. This, the Rebbe explains, is true with regard to Am Yisrael. Hashem contracted His Shechinah to speak with Moshe Rabbeinu. Following his study with Moshe, our quintessential leader was prepared to transmit what he had learned to Aharon HaKohen, who later instructed his sons. They, in turn, taught the Zekeinim, Elders, who followed up by teaching the Neviim, leaders, of the nation. Once the prophets were proficient, they taught Klal Yisrael. In conclusion, from the point of Hashem’s teaching to Moshe until the nation’s lesson, six levels had digressed and contracted. Similar to the manner in which Hashem had to contract His Shechinah in order for the Torah to be transmitted to Moshe, tzimtzun had to be added when Moshe followed up with Aharon – who was not on Moshe’s spiritual plane. This evolution applies regarding all other transmissions from teacher to student.
This is where Nadav and Avihu failed, by rendering halachah in front of Moshe. They presumed to rise above their spiritual plane without consulting Moshe. When they moved closer to Hashem by passing the tzimtzum of Moshe and Aharon, they thought they could receive spiritual inspiration directly from Hashem. They were wrong for attempting to receive the Torah on a level more elevated than their personal holiness allowed. As a result, their existence was nullified, and they perished.
This is the rule for every Jew in every generation. Hashem condenses His Shechinah for the greatest person of the generation and, from him, it passes via the process of tzimtzum to his students, and, from them, it passes further to the hamon am, general population. When a student rules without seeking his Rebbe’s permission, he crosses a line – even if his ruling is on target. Torah authority is not measured solely by precision, but by humility. Knowledge without deference is not wisdom. Spiritual partitions apply to everyone. One who traverses a partition without using the conduit of his Rebbe has only himself to blame for the ensuing repercussions.
