Pensamento Judaico sobre Gênesis 24:51

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.

Events evidently due to chance are ascribed to God: e.g., in reference to Rebecca, “Let her be a wife to the son of thy master, as the Lord spake” (Gen. 24:51); in reference to David and Jonathan, “Go, for the Lord has sent thee.” (1 Sam. 20:22); in reference to Joseph, “God sent me before you” (Gen. 45:7). You see clearly that the providing of a cause, in whatever manner this may take place, by substance, accident, freewill, or win, is always expressed by one of the five terms, commanding, saying, speaking, sending, or calling. Note this, and apply it everywhere according to the context. Many difficulties will thereby be removed, and passages apparently containing things far from truth will prove to be true.