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The shock is immense. For several weeks and many chapters – the longest prelude in the Torah – we have read of the preparations for the moment at which God would bring His presence to rest in the midst of the people. Five parshiyot ( Terumah, Tetzaveh, Ki Tissa, Vayakhel and Pekudei) describe the instructions for building the sanctuary. Two ( Vayikra, Tzav) detail the sacrificial offerings to be brought there. All is now ready.
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For seven days the priests (Aaron and his sons) are consecrated into office. Now comes the eighth day when the service of the mishkan will begin. The entire people have played their part in constructing what will become the visible home of the Divine presence on earth. With a simple, moving verse the drama reaches its climax: “Moses and Aaron went into the Tent of Meeting and when they came out, they blessed the people. God’s glory was then revealed to all the people” (9: 23). Just as we think the narrative has reached closure, a terrifying scene takes place: Aaron’s sons, Nadav and Avihu, took their censers, put fire into them and added incense; and they offered unauthorized fire before God, which He had not instructed them to offer.
Fire came forth from before God, and it consumed them so that they died before God. Moses then said to Aaron: “This is what God spoke of when he said: Among those who approach Me I will show myself holy; in the sight of all the people I will be honoured.” (10:1-3) Celebration turned to tragedy. The two eldest sons of Aaron die. The sages and commentators offer many explanations.
Nadav and Avihu died because: they entered the holy of holies; they were not wearing the requisite clothes; they took fire from the kitchen, not the altar; they did not consult Moses and Aaron; nor did they consult one another. According to some they were guilty of hubris. They were impatient to assume leadership roles themselves; and they did not marry, considering themselves above such things. Yet others see their deaths as delayed punishment for an earlier sin, when, at Mount Sinai they “ate and drank” in the presence of God (Ex. These interpretations represent close readings of the four places in the Torah which Nadav and Avihu’s death is mentioned (Lev. 10:2, 16: 1, Num. 3: 4, 26: 61), as well as the reference to their presence on Mount Sinai.
Each is a profound meditation on the dangers of over-enthusiasm in the religious life. However, the simplest explanation is the one explicit in the Torah itself. Nadav and Avihu died because they offered unauthorized, literally “strange,” fire, meaning “that which was not commanded.” To understand the significance of this we must go back to first principles and remind ourselves of the meaning of kadosh, “holy”, and thus of mikdash as the home of the holy.
The holy is that segment of time and space God has reserved for His presence. Creation involves concealment. The word olam, universe, is semantically linked to the word neelam, “hidden”. To give mankind some of His own creative powers – the use of language to think, communicate, understand, imagine alternative futures and choose between them – God must do more than create homo sapiens. He must efface Himself (what the kabbalists called tzimtzum) to create space for human action. No single act more profoundly indicates the love and generosity implicit in creation.
God as we encounter Him in the Torah is like a parent who knows He must hold back, let go, refrain from intervening, if his children are to become responsible and mature. But there is a limit. To efface Himself entirely would be equivalent to abandoning the world, deserting his own children. That, God may not and will not do. Honestech tvr 25 software for windows 7 64 bit free. Free gerber accumark v8 crack cocaine for sale. How then does God leave a trace of his presence on earth? The biblical answer is not philosophical.
A philosophical answer (I am thinking here of the mainstream of Western philosophy, beginning in antiquity with Plato, in modernity with Descartes) would be one that applies universally – i.e. At all times, in all places.
But there is no answer that applies to all times and places. That is why philosophy cannot and never will understand the apparent contradiction between divine creation and human freewill, or between divine presence and the empirical world in which we reflect, choose and act. Jewish thought is counter-philosophical.
It insists that truths are embodied precisely in particular times and places. There are holy times (the seventh day, seventh month, seventh year, and the end of seven septennial cycles, the jubilee). There are holy people (the children of Israel as a whole; within them, the Levi’im, and within them the Cohanim). And there is holy space (eventually, Israel; within that, Jerusalem; within that the Temple; in the desert, they were the mishkan, the holy, and the holy of holies).