Beth Elohim Messianic Synagogue
Parashah #26: Sh’emini (Eighth) Vayikra (Leviticus) 9:1-11:47
Haftarah: Sh’muel Bet (2 Samuel) 6:1-19
B’rit Chadashah: 2 Corinthians 6:14-7:1
Today I am going to address two subjects, one of which is more frequently addressed in commentaries than the other but both of which are significant to our spiritual growth and our desire to find the narrow path to eternal life defined in Matthew 7:13-14.
Let us start with the account of Nadav and Avihu who were two of Aharon’s sons who chose to offer unauthorized fire to Adonai, and the level of accountability that G-d may rightfully inflict which in this case was instantaneous death.
G-d had just provided instructions on how the sin and burnt offerings were to be presented. In fact, two of Aharon’s sons were part of the process, so there was no question about the correct presentation of the offerings (Lev. 9:1-22). There was no legitimate excuse for their sin. Nadav and Avihu decided they could offer their sacrifices; however, they chose, and that G-d would honor them. Keep this in mind when you consider what is going on in many religious institutions today. Much of the service in such places focus on what is called a “worship” service that is in fact charismatic soulish behaviors that often include repetitious music, so called “slaying in the spirit,” babbling of unknown tongues, invoking spirits, and other such behaviors. These services are devoid of teaching anything related to G-ds Torah and completely ignore G-d’s instructions against such behaviors that are described in the context of narratives such as that of Nadav and Avihu.
The narrative in Leviticus10:1-3 is an example of unauthorized “worship’ of G-d is a sin for which those involved are and always will be accountable. There is an increasing belief system fostered by some religious institutions that we can worship G-d in our own way, regardless of G-d’s specific instructions/G-d’s Torah, and G-d’s repeated warnings against changing them in any way (Rev. 22:18-19). We know that Nadav and Avihu had no excuse for their sin based on their office, previous examples of the penalty for modifying G-d’s instructions including adding to or subtracting from G-d’s instructions(Deut. 4:2; Rev. 22:18-19) such as described in the narrative of Adam and Chava, Cain and Abel (Gen. 4:4) and the account of Nimrod and the Tower of Babel (Gen. 11) to name just three examples of many found in the Old Testament AND the B’rit Chadashah (Refreshed, renewed Covenant).
In the case of Nadav and Avihu, there are several major infractions. Besides belonging to the priesthood, which placed them in a position in which they were highly visible. With increased visibility as members of the priestly line, there was and is a higher level of responsibility for keeping and teaching the commands of G-d as G-d commands. Such charismatic behaviors are based on the same concept of modifying G-d’s instructions/G-d’s Torah which in the case of Nadav and Avihu immediately cost them their lives. It is only by G-d’s mercy that some individuals caught up in apostate religion and such behaviors remain alive and still have time to repent and choose to follow G-d’s commands/instructions as they are written in biblical translations that are as close to the original language as possible. Yet even now, there are numerous translations of G-d’s Torah that use terminology that is mis transliterated from the original Hebrew characters, mistranslated, and rewritten in language/terminology that is more “palatable” to those with itching ears (2 Tim. 4:3).
Getting back to the concept of sanctity true believers are to maintain and which Nadav and Avihu failed to demonstrate may be illustrated with the purity of a white garment. A single speck of dirt (sin) is easily seen on a pure-white garment representing one who professes to be faithful to their calling/profession; their G-d. Indeed, the Torah states a “sin” in connection with their service on that particular day. “But Nadav and Avihu, sons of Aharon, each took his censer, put fire in it, laid incense on it, and offered unauthorized fire before Adonai, something he had not ordered them to do. At this, fire came from the presence of Adonai and consumed them, so that they died in the presence of Adonai” (Lev. 10:1-2).
What may in our eyes be considered “no big thing,” that they were just enthusiastic for G-d, we must realize that the road to salvation is narrow and there are few that find it (Matt. 7:14). Just as an earthly father has “house rules” that must be followed, so much more so for our heavenly Father’s rules/commands/Torah. Our behavior must be in accordance with G-d’s commands. Nadav and Avihu chose to “go rogue” in this instance and this sets a dangerous precedent.
On the opposite end of the spectrum we read in G-d’s Torah the outcome for those who “stick” to the road that leads to salvation (Proverbs 3). This is how we are to worship the G-d of Abraham, Isaac, and Jacob, consecrating ourselves to His service through loving obedience to His instructions and His alone.
The second subject is found in the narrative in Leviticus 10:16-18 that is a continuation of the events associated with the death of Nadav and Avihu. Initially, Moshe was very angry with Aharon’s two remaining sons because they did not eat the goat sin offering in the area of the sanctuary that was a especially holy place and that was given to take away the guilt of the community and make atonement for them before Adonai. Aharon stepped in and addressed Moshe “Even though they offered their sin offering and burnt offering today, things like these have happened to me! If I had eaten the sin offering today, would it have pleased Adonai? On hearing this reply, Moshe was satisfied.”
We need to look at the circumstances surrounding this transgression by Aharon’s remaining two sons and Aharon as well. There is no doubt that he too was involved. Perhaps Moshe did not address him directly because of his position as the High Priest.
Aharon called to Moshe’s attention that prior to this specific transgression as charged by Moshe, all other sacrificial duties were carried out to the letter. His sons had offered the sacrifices for the people’s sin and burnt offerings, suggesting that this particular transgression was unintentional.
While Eleazar and Ithamar were performing the sacrificial rights, Nadav and Avihu offered foreign fire and were immediately struck down dead. The survivors were overwhelmed and Aharon was speechless (Lev. 10:3). Grief stricken and sorrowful, they were not fit to partake of the sacrifices.
Aharon submits that as unfit as they were by mourning and feeling a sense of their own sinfulness, if they had partaken of the solemn meal, it would not have been acceptable to G-d. Then we read that “Moshe was satisfied” with this explanation.
This narrative provides us with an example of the need to gather all the information we can before we formulate our opinions, or in the case of a teacher/leader or judge, render decisions/judgements. This is the concept of compassion that Yahshua’s earthly ministry was built around. The Old Testament provides G-d’s Laws/commandments/instructions; the “letter’” of the Law. Yahshua, who is G-d manifested himself in human form for a time to teach us how to live His law with compassion. This is the “rest of the story,” the B’rit Chadashah (Refreshed, renewed Covenant) mistakenly called the “New Testament.”
G-d has not and will not change his commands/law (Matt. 24:35; Ps. 119:152) because He never changes (Mal. 3:6). Moshe realized how grief-stricken Aharon was and he sympathized with him and said no more. There may be times when we too witness a fellow believer transgressing G-d’s commands. We know that we are not to deviate from them just as Moshe knew Aharon and his sons were not to “change” or otherwise not follow G-d’s command for the offerings or anything else with which their office encompassed. I submit in such situations, we must not “play” judge or automatically condemn a fellow believer. As Yahshua taught, we are to address the situation with love, showing the individual their error according to G-d’s Torah, and leaving the judgment to G-d (3 John:9; Ps. 9:8; Rom. 2:6;2 Thes. 1:6;2 Cor. 5:10).
Haftarah: Sh’muel Bet (2 Samuel) 6:1-19
This narrative presents another example of how serious G-d is about how we are to approach Him and how we are to treat the holy things. The scene is where David is bringing the ark of G-d to the City of David. According to G-d’s command regarding the transport of the ark, it was to be carried on the shoulders of two of the Levites with the poles always in the rings attached to the ark (Ex. 25:10-16; Num.4). This is where David got into trouble. David thought the best way to move the ark was on a cart (2 Samuel 6:3). So they got a new cart and set the ark on the cart and started to transport it, but something happened. Suddenly there’s a death (2 Samuel 6:7). What did Uzzah do to deserve death?
2 Samuel 6:6, “And when they came to Nachon’s threshing floor, Uzzah put forth his hand to the ark of G-d and took hold of it; for the oxen shook it.” That’s all he did, right? We might think to ourselves, what is the big deal? After all, it’s a natural thing to do, if it’s going to drop you’ve got to grab it! But… it wouldn’t have ever dropped if they would have transported according to G-d’s instructions (Ex. 25).
What’s the right way? The Levites were the ones who were supposed to carry the ark, the poles were to be put through the little ringlets at the bottom of the ark, the poles were to be placed on the shoulders of these specially chosen men, and they were to balance it as they carried it from one place to another (Ex. 25). David didn’t do that. He took a convenient route and changed the details for the sake of expediency.
David got terribly upset with G-d when he should have been upset with himself (2 Samuel 6:8). David was angry with G-d, but more importantly, G-d was angry with David. He contributed to the sin of Uzzah who was a Levite and knew better than to touch the ark, even if it was leaning! David knew the rules, yet he decided he had a better way to transport the ark than the way G-d commanded. Why? We want to know G-d’s will yet all too often we choose to cut corners for the sake of expediency or convenience. Perhaps we just want to exercise our “free-will” against G-d’s specific instructions/commands. G-d reminds us many times in the Old Testament and the B’rit Chadashah that if we want to develop a heart for G-d and desire a meaningful relationship with Him above all else, we must take the time to check His Torah for guidance and not “play it by ear.” If we try to cut corners, it will result in hurt and possibly death; either our own, or those around us. If we are not penalized in this life, we can count on suffering either loss of rewards when we stand before HaShem on Judgement Day, or the loss of an eternity (Rev. 18,22).
Uzzah undoubtedly meant well. On the surface he did a useful, helpful, even noble thing. But he did not do the right thing, and it cost him his life. In this strange circumstance, brought about because David, the leader, wanted to do things his way, the right thing would have been to let the ark touch the earth instead of Uzzah’s sinful hands.
David assembled thousands of people and had glorious music played in celebration of the Ark’s return to Jerusalem. It would have been much better had he quietly followed the instructions and done it right. Enthusiasm must be accomplished with obedience. It might be nice to do a nice thing, but it must be the right thing.
B’rit Chadashah: 1 Peter 1:14-16
“As people who obey G-d, do not let yourselves be shaped by the evil desires you used to have when you were still ignorant. On the contrary, following the Holy One who called you, become holy yourselves in your entire way of life; since the Tanakh says, ‘You are to be holy because I am holy.”
Although verse 17 is not included in the B’rit Chadashah section for this lesson, it is most applicable: “Also, if you are addressing as Father the one who judges impartially according to each person’s actions, you should live out your temporary stay on earth in fear.”
Nadav, Avihu, and David were missing this vital ingredient in their behavior towards G-d in the specific episode in their lives. We are to have a loving fear of G-d; one of respect and awe that motivates us to obedience out of love and reverence for His sovereignty and authority. He provides instructions and directions for our ultimate benefit. Through our obedience out of love and fear He will ultimately be glorified; His Name becoming known among the nations. This is confirmed in 1 Peter 2:11-12: Dear friends, I urge you as aliens and temporary residents not to give in to the desires of your old nature, which keep warring against you; but to live such good lives among the pagans that even though they now speak against you as evil-doers, they will, as a result of seeing your good actions, give glory to G-d on the Day of his coming.”
Shabbat Shalom,
Rabbi Tamah Davis-Hart