Myśl Żydowska do Wyjścia 24:1

The four statements are therefore not to be understood as "sins," but rather as faults which made their sin possible. Outstanding individuals such as these two sons of Aaron, could not fall prey to a cardinal sin such as bringing "strange fire" into the sanctuary, unless there had previously been something wrong in their attitudes. Drunkenness disturbs the mind. Only when in a confused state of mind, could they have committed such a serious error. Not having washed their hands and feet is symbolic of not preparing one's body to perform a sacred task. Garments, especially outer garments, are meant as a shield against the temptation of the yetzer hara. Failing to wear such garments shows that one at least underestimates the power of temptation, while at the same time overestimating one's own character strength The purpose of all Torah study is execution of its teachings. Another way of expressing this, is "the producing of fruit." Having children is bearing fruit. Being able to bear fruit is a privilege. He who has something worthwhile to bequeath to posterity, leaves children behind who, perpetuate their parents, contribute to civilisation. He who studies Torah for ulterior motives, such as to achieve honour, a title etc has nothing to bequeath. These two sons of Aaron not having children, is not to be conceived as a cause for their being unfit. Rather, it is the result of their having been unfit. To sum up, one could accuse these two sons of three deficiencies. (1) intellectual; (2) emotional; (3) moral. It is also possible to view the fact that these sons did not marry as proof of a certain amount of arrogance. They did not marry because they did not consider anyone as good enough to become their respective wives. Again, the wearing of garments can be understood as representing acquired character traits. Not wearing outer garments would mean that they lacked certain character traits which are essential in a priest, without which he is not fit to represent the people before G'd.

On the verse "anything the Lord wants, He does, in the heavens and on earth," (Psalms 135,6) Shemot Rabbah 12, comments as follows. This statement is to be understood by means of a parable. A king decreed that his Roman subjects were not to travel to Syria, whereas his Syrian subjects were not to travel to Rome. There came a time when the king wished to marry a lady from Syria. He therefore cancelled the decree, and said "henceforth Romans may travel to Syria and Syrians may travel to Rome. I myself will be the first to set the example." Similarly, when G-d created the universe at first, He decreed that "the heavens belong to the Lord, the earth to mankind." When He became ready to give Israel the Torah, He said that henceforth the inhabitants of the lower regions may ascend towards heaven, and heavenly beings will be permitted to move towards earth. G-d Himself would be the first to descend. Thus we find it written "the Lord descended on Mount Sinai." (Exodus 19,20) To Moses G-d said "come up to G-d, you, Aaron, Nadav and Avihu and seventy of the elders of Israel." This is the meaning of "whatever G-d likes to do, He does, both in heaven and on earth."

It would seem from the plain meaning of the verse, however, that we are commanded to be more deferential of this angel than of another, that because the Name of the Holy One Blessed be He is within him, we should accord him great honor, as we do with the Blessed One Himself. And our sages of blessed memory have already expounded that the angel in question here is Metatron, whose name is as that of his Master's, viz. (Sanhedrin 38b): "A certain heretic said to R. Adda: 'It is written (Exodus 24:1): "And to Moses He said: 'Come up to the L-rd.'" It should be written "Come up to Me!"' R. Adda answered: 'The reference is to Metatron, whose name is the same as his Master's.'" Whether or not we understand the exact intent of our sages here, there is no question that they see a great difference between this angel and others, only this one being accorded the four-letter name of the L-rd. It is for this reason that the Holy One commanded us to deport ourselves with this angel as we do with Him.