ייִדישער מחשבֿה אויף משלי 30:12

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.

The whole life story of Abraham reveals that he advanced step by step both morally and spiritually. At the outset he had been a "prophet" among his contemporaries, as defined by them, by virtue of the purity of his lifestyle. This is what the Midrash meant when it referred to Abraham "walking in righteousness." Then he reached the level of being a prophet in the community he lived in, by reason of his superior intelligence (compare Midrash dover meysharim). As such, he instructed the people in wisdom directly, not only by means of his lifestyle. After he had achieved the level of rejecting material wealth acquired through oppression or even gifts from oppressors and had vowed that only G-d Himself should be the One he felt indebted to, he qualified for the first level of prophecy as defined by our standards, and G-d appeared to him in a nocturnal vision (machazeh). As a result of this, Abraham overcame the limitations his belief in astrology had imposed on him. He was raised to a level beyond the "shell of the sky" (see our opening Midrash). For the first time he became privy to visions beyond the realm of the natural. From then on, due to a change in name and his circumcision, he kept advancing so that his conduct secured for his descendants the protection of the heavenly cloud cover, the travelling well, and the supply of bread from the celestial regions. All of this was achieved with the help of the mitzvah of circumcision. The ultimate purpose of Abraham's progress had been described by the Midrash in the words "he was allowed to glimpse the king in his majesty."

According to your reasoning, you may be impressed by the advantages which your plan brings at the beginning, but the long term negative consequences which the plan will bring are hidden to you. In your short sightedness, you will see its initial benefits but not its error and eventual damage. And the wise man said "do not remove an ancient boundary stone set up by your forefathers" (Mishlei 22:28), and "listen my son to your father's instructions" (ibid 1:8), and it is said of one who condemns the ways of his forefathers "a generation clean in its own eyes, and yet are not cleansed of their excrement" (ibid 30:12), and "there is a generation that curses its fathers" (ibid 30:11), and "the eye that mocks a father, [that scorns obedience to a mother will be pecked by the ravens of the valley, will be eaten by the vultures]" (ibid 30:17).