Beth Elohim Messianic Synagogue
Parashah #26: Sh’mini (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 focus on Chapter 10:1-16, which provides the narrative regarding offering unauthorized fire to Adonai and the level of accountability to which that G-d may rightfully inflict the severest of penalties, death.
First, we are told that Nadav and Avihu are the sons of Aharon. 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.
This is another illustration of man believing they can worship G-d in their own way, regardless of G-d’s specific instructions/G-d’s Torah, and repeated warnings for changing them in any way. 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. Indeed, in many pf the religious institutions today I have observed behaviors that are completely contrary to G-d’s instructions. Those teaching and/or participating in such soulish behaviors attempt to justify them as “being filled with the spirit!” My first question to them is “where does the Bible state that being so-called “slain in the spirit,” babbling, running up and down the isles of the building,
worshiping snakes, unholy kissing described as “holy kissing,” flailing around the sanctuary, and other such behaviors is “allowed” by G-d when He makes his instructions very clear to those who have ears to hear? (Deut. 6:4-11; Matt. 11:15; Mark 4:9). Such charismatic behaviors are based on the same concept of modifying G-d’s instructions which in the case of Nadav and Avihu immediately cost them their lives. It is only by G-d’s mercy that such individuals remain alive and still have time to repent and choose to follow G-d’s commands/instructions as they are written 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 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.
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 G-d was angry with David. He contributed to the sin of Uzzah who a Levite was 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. We seek the Lord’s will, and we reach out on a lark and we want to do “that,” so, 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 have a heart for G-d and desire a 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