역대상 24:2 미드라쉬: Midrash Tanchuma & Vayikra Rabbah

(Lev. 16:1:) “After the death of Aaron's two sons.” It was taught in a baraita in the name of R. Eliezer:³⁷In y‘Eruv. 6:1 (31c); yGit. 1:2 (39c); ‘Eruv. 63b. Nadab and Abihu died only because they had taught halakhah in the presence of their master, Moses.³⁸Lev. R. 20:7; PRK 26(27):6/7; yShevi. 6:1 (36c); yGit. 1:2 (43c). There is a story about a disciple that taught halakhah before his master. So his colleague said to his wife, Mamma Shalom, “This man will not live out the year.” And indeed he did not live out the year. His disciples said to him, “O our master, are you a prophet?” He said to them (in the words of Amos 7:14), “’I am neither a prophet nor the son of a prophet.’ Rather this was handed down to me from my masters, ‘Whoever teaches halakhah in the presence of his master is under sentence of death.’” According to a baraita a disciple is forbidden to teach halakhah in the presence of his master until he is twelve mil³⁹Lat.: mille, i.e., a “thousand” paces. away from him, [a distance] corresponding to the [extent of] the camp of Israel.⁴⁰Lev. R. 20:7. This is what is written (in Numb. 33:49), “They encamped by the Jordan from Beth-Jeshimoth as far as Abel-Shittim.” R. Nahum bar Jeremiah was in [Hefer]. They would ask him, and he would teach. They said to him, “Rabbi, have we not learned thus: A student is forbidden to teach halakhah in the presence of his master until he is twelve mil away from him, [a distance] corresponding to the camp of Israel? And your master, R. Mani, dwells in Sepphoris.” He said to them, “Surely if I had known [of his presence], I would not have taught.” From that time on he did not teach [there]. In four places [Scripture] mentions the death of Aaron's sons,⁴¹In Lev. 10:2-3; 16:1; Numb. 3:4; 26:61. and it also mentions their transgression. And why all this?⁴²PRK 26(27):8; Lev. R. 20:8; Numb. R. 2:24. To inform you that they had only this sin on their hands. R. Eleazar of Modim said, “Go out and see how grievous the death of Aaron's sons was for the Holy One, blessed be He; for in every place that [Scripture] mentions their death, it mentions their transgression. And why all this? So as not to give those who come into the world a pretext for saying, ‘Disgraceful acts were secretly done by them, because of which they died.’” Bar Qappara said in the name of R. Jeremiah bar Eleazar, “Aaron's sons died because of four things: For the drawing near, for the sacrificing, for alien fire, and for not taking advice from each other.⁴³Numb. R. 2:23. For drawing near, in that they entered the innermost sanctuary. For the sacrificing, in that they offered a sacrifice, which they had not been commanded [to offer]. For alien fire, in that they had brought fire from a cookhouse (instead of from off the altar). And for not taking advice from each other.” R. Mani of Sha'av and R. Joshua of Sikhnin said in the name of R. Levi, “Aaron's sons died because of four things, and [a sentence of] death is recorded in connection with all of them.⁴⁴PRK 26 (27):9; Lev. R. 20:9. Because they entered without washing hands and feet, and it says (in Exod. 30:20), ‘When they come unto the tent of meeting, they shall wash with water lest they die.’ Because they entered while lacking [the proper priestly] clothes, and it says (in Exod. 28:43), ‘And they shall be upon Aaron and his sons in their coming to the tent of meeting….’” And what did they lack? R. Levi said, “They were lacking a robe, and [a sentence of] death is recorded in connection with [that lack], where it is stated (in Exod. 28:35), ‘And it (the robe with golden bells and pomegranates) shall be upon Aaron for officiating, so that the sound of it shall be heard, [when he comes into the sanctuary]… [lest he die].’” “And because they had no children, and [a sentence of] death is recorded in connection with [that lack], where it is stated (in Numb. 3:4), ‘But Nadab and Abihu died…; and they had no children.’ Because they entered and had drunk wine, and it says (in Lev. 10:9), ‘Drink no wine or intoxicating liquor… lest you die.’” Abba Hanin says, “Because they had no wives, and it is recorded (in Lev. 16:6), ‘and he shall make atonement for himself and for his household.’” R. Levi said, “They had a lot of arrogance and were saying, ‘Which woman is worthy of us?’⁴⁵Lev. R. 20:10; below, Lev. 6:13. A lot of women were remaining unmarried and waiting for them. But they were saying, ‘Our father’s brother is king, our father is high priest, our mother's brother is prince, [and] we are deputy high priests. Which woman is worthy of us?’” R. Menahama [said] in the name of R. Joshua bar Hanina, “[It is] about them [that] it says (in Ps. 78:63), ‘Fire devoured their young men, and their maidens had no nuptial song.’ Why had fire devoured their young men? Because of their maidens, who had no nuptial song.” And moreover, [their arrogance may be inferred] from this (i.e., from Exod. 24:1), “Then He said unto Moses, ‘Go up unto the Lord, you and Aaron, Nadab and Abihu.’” This teaches that Moses and Aaron walked first, while Nadab and Abihu came after them; but still they were saying, “When will these two old men die, and we shall assume authority over the community in their place?”⁴⁶See below, Lev. 6:13. R. Judan said in the name of R. Ayyevu, “They said it to each other with their mouths, they said it in front of [Moshe and Aharon].” R. Pinhas said, “They pondered it in their hearts.” R. Berekhyah said, “The Holy One, blessed be He, said to them (in Prov. 27:1), ‘Do not boast of tomorrow, since you do not know what will be born today’; a lot of colts have died, and their skins have been made into coverings for their mothers’ backs.” And in addition [their transgression may be inferred] from this (i.e., from Exod. 24:11), “But He (i.e., the Holy One, blessed be He,) still did not raise His hand against the nobles of the Children of Israel.” From here [it follows] that they deserved to have a hand raised [against them]. R. Hosha'ya said, “Did cellaria⁴⁷The word is Latin. (i.e., provisions) go up with them to Sinai, since it says (ibid., cont.), ‘they beheld God, [and they ate and drank]?’ It is simply that they feasted their eyes on the Divine Presence. [Hence they were] like someone who beholds his colleague in the midst of eating and drinking.” R. Johanan said, “[There was] actual eating [and drinking], since it is written (in Prov. 16:15), ‘In the light of the king's face there is life; His favor is like a rain cloud in spring.’” R. Tanhuma said, “[Exod. 24:11] teaches that they became bold in their hearts and stood on their feet, [while] they feasted their eyes on the Divine Presence.” R. Joshua of Sikhnin said in the name of R. Levi, “Moses did not feast his eyes on the Divine Presence, as stated (in Exod. 3:6), ‘Moses hid his face….’ In reward for (Exodus 3:6, cont.) ‘and he feared,’ he merited (Exod. 34:30), ‘and they feared to approach him’; in reward for (Exodus 3:6, cont.) ‘from gazing,’ he merited (Numbers 12:8) ‘and he gazed [at] the picture of the Lord’; in reward for ‘Moses hid his face,’ he merited (Exod. 34:30), ‘and behold, his skin of his face shone.‘ But Nadav and Avihu feasted their eyes on the Divine Presence, but did not benefit from the Divine Presence.” And in addition, [the boldness of Aaron's sons may be inferred] from this (i.e., from Numb. 3:4), “But Nadab and Abihu died before the Lord […].” R. Johanan, said, “Was it before the Lord that they died? [The verse] simply teaches that it is grievous for the Omnipresent when children of righteous people pass away during their [parents'] lifetime.” R. Nahman asked in front of R. Pinhas bar Hama beRabbi Simon, “Here (Numb. 3:40), ‘before the Lord’ [occurs] two times. But later (I Chronicles 24:2), ‘in the presence of their father’ [occurs only] one time.” It is simply that it teaches that it was twice as grievous for the Holy One, blessed be He, as for their father. (Numb. 4:3:) “In the Sinai Desert.” R. Meir said, “Did they die in the Sinai Desert? It is simply that from Mount Sinai they received their sentence of death.⁴⁸Their death actually took place at the Tent of Meeting. [The situation is comparable] to a king who was marrying off his daughter, when there was found something obscene in his bridal agent.⁴⁹Gk.: syskenos (“comrade”). The king said, ‘If I kill him now, I shall impede my daughter's joy. Tomorrow my joy is coming, and I will kill him. It is better [to kill him] during my own joyous celebration, and not during my daughter's joyous celebration.’ Similarly the Holy One, blessed be He, said, ‘If I kill Nadab and Abihu now, I shall impede the joyous celebration of the Torah. Tomorrow My own joyous celebration is coming. It is better [to kill them] during My own joyous celebration, and not during the joyous celebration of the Torah.’ This is what is written (in Cant. 3:11), ‘on his wedding day,’ i.e., the day of the giving of Torah; ‘in the day of his joyful heart,’ i.e., in the tent of meeting.”

Rabbi Levi said: They were arrogant. Many women were sitting unmarried, waiting for them. What would they say? ‘Our father’s brother is king, our mother’s brother is a prince, our father is the High Priest, and we are the two deputy priests; what woman is worthy of us?’ Rabbi Menaḥama said in the name of Rabbi Yehoshua ben Neḥemya: “Fire devoured His young men, [and His virgins had no wedding celebration]” (Psalms 78:63). Why did fire devour His young men? Because “His virgins had no wedding celebration.”
Moreover, from this: “To Moses, He said: Ascend to the Lord, [you and Aaron, Nadav and Avihu]” (Exodus 24:1).³¹This is another indication of their haughtiness. The verse does not separate Moses and Aaron from Nadav and Avihu by a conjunction, presenting them all as though they are all on the same plane. This reflects the manner in which Nadav and Avihu viewed themselves, as is being presently explained by the midrash (Etz Yosef). This teaches that Moses and Aaron were walking ahead, Nadav and Avihu were walking behind them, and all of Israel behind them. They were saying: ‘When will these two old men die, and we will assert authority over the public?’ Rabbi Yudan said in the name of Rabbi Aivu: They said it to one another with their mouths. Rabbi Pinḥas said: They contemplated it in their hearts. Rabbi Berekhya said: The Holy One blessed be He said to them: ‘“Do not glory in tomorrow” (Proverbs 27:1). Many young donkeys have died and their hides have been spread over their mothers.’³²Their hides have been turned into saddle packs and placed on their mothers. The point is that sometimes children die while their parents are still alive and active.
Moreover, from this: “Against the noble of the children of Israel, He did not extend His hand” (Exodus 24:11). Rabbi Pinḥas said: From here [it may be derived] that they were deserving of the hand being extended, as Rabbi Hoshaya said: Did cakes go up with them to Sinai, that it states: “They beheld God [and ate and drank]”? (Exodus 24:11). Rather, it teaches that they feasted their eyes on the Divine Presence. “They beheld God” like a person who looks at another while eating and drinking. Rabbi Yoḥanan said: Actual nourishment, just as it says: “Life is in the light of the king’s countenance” (Proverbs 16:15).³³Rabbi Yehoshua is saying that the verse refers to the noble of the children of Israel. i.e. Nadav and Avihu as eating and drinking as they beheld God, in order to indicate that they beheld God without the proper fear and seriousness. Rabbi Yoḥanan argues that they actually received nourishment from looking at God. Both agree, however, that they beheld God in an improper manner. Rabbi Tanḥuma says: It teaches that they exposed their heads, acted with arrogance, and feasted their eyes on the Divine Presence.
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Moses did not feast his eyes on the Divine Presence and benefited from the Divine Presence. He did not feast his eyes on the Divine Presence, as it is stated: “Moses concealed his face [because he feared to look at God]” (Exodus 3:6). And from where is it derived that he benefited from the Divine Presence? “Moses did not know that his face was radiant” (Exodus 34:29). In reward for “[Moses] concealed,” he was privileged in: “The Lord spoke to Moses face to face” (Exodus 33:11). In reward for “because he feared” (Exodus 3:6), he was privileged in: “They feared to approach him” (Exodus 34:30). In reward for “[feared] to look [mehabit]” (Exodus 3:6), he was privileged to: “And beholds [yabit] the image of the Lord” (Numbers 12:8). Nadav and Avihu feasted their eyes on the Divine Presence and received no benefit from it.
Moreover, from this: “Nadav and Avihu died before the Lord [when they presented strange fire before the Lord in the wilderness of Sinai, and they had no children; Elazar and Itamar served as priests in the presence of Aaron, their father]” (Numbers 3:4). Did they, in fact, die before the Lord?³⁴The midrash here adopts the view that Nadav and Avihu did not die in the Tabernacle itself, but in the courtyard of the Tabernacle (see Sifra, Shemini, Mekhilta deMiluim 35). Rather, it teaches that it is difficult before the Holy One blessed be He when the children of the righteous die during their lifetimes. Rabbi Yudan of Yafo raised a question before Rabbi Pinḥas bar Rabbi Ḥama in the name of Rabbi Simon. Here it says: “Before the Lord” (Leviticus 10:2), “before the Lord” (Numbers 3:4) – twice. But there, it says: “Before Aaron, their father” (I Chronicles 24:2) – once. This teaches that it was difficult before the Holy One blessed be He, twice as much as for their father.
“In the wilderness of Sinai” (Numbers 3:4), Rabbi Meir said: Did they, in fact, die in the wilderness of Sinai?³⁵They did die in the wilderness, but the verse should have been more specific and mentioned that they died in the Tent of Meeting. Rather, it teaches that they took their death sentence from Mount Sinai.³⁶At the giving of the Torah on Mount Sinai, Nadav and Avihu gazed at God and became liable for the death penalty. This is analogous to a king who was marrying off his daughter and found in one of the members of the wedding party a matter of infamy. The king said: ‘If I kill him now, I will compromise my daughter’s celebration. Tomorrow, my celebration will come. It is preferable during my celebration and not during my daughter’s celebration.’ So too, the Holy One blessed be He said: ‘If I kill them now, I will compromise the celebration of My daughter. Tomorrow, My celebration will come.’ His daughter, this is the Torah. That is what is written: “On the day of his wedding and on the day of the rejoicing of his heart” (Song of Songs 3:11). “On the day of his wedding,” this is Mount Sinai, “and on the day of the rejoicing of his heart,” this is the Tent of Meeting.³⁷Instead of killing Nadav and Avihu at the time of the giving of the Torah, God waited until the celebration of the inauguration of the Tabernacle.