בס”ד
A THOUGHT ABOUT PARSHAT SHEMINI 5785
Leviticus 9:23-24 – The Divine Response to Obedience
Moses and Aaron went into the Tent of Meeting. When they came out, they blessed the people, and the Presence of Hashem appeared to all the people. Fire came forth from before Hashem and consumed the burnt offering and the fat on the altar. And all the people saw it, praised, and fell on their faces. (Leviticus 9:23–24)
This moment marks the climax of the inauguration of the Tabernacle. Hashem’s fire descending from Heaven signified more than acceptance—it was a manifestation of reconciliation, especially after the grave sin of the golden calf. More than just forgiveness, it was a gesture of deep reconciliation and Divine love—Hashem expressing His enduring affection for the Jewish people. The offerings were not empty rituals; they represented heartfelt obedience, alignment with Divine command, and the reestablishment of relationship between Hashem and His people.
Leviticus 10:1-3 – The Fate of Nadav and Avihu
Nadav and Avihu, the sons of Aaron, each took his fire pan, put fire in it, laid incense on it, and offered before Hashem “strange fire,” which He had not commanded them. Fire came forth from before Hashem and consumed them, and they died before Hashem. (Leviticus 10:1-2)
In sharp contrast to the previous scene, we now witness tragedy. While Moses and Aaron followed Hashem’s instructions precisely, Nadav and Avihu brought an offering not commanded—referred to as “strange fire.” Though some interpret this as a misdeed, Or HaChaim offers a deeper view: they were men of towering spiritual stature, acting out of profound passion and closeness to the Divine. Their independent initiative, though spiritually elevated, was not aligned with Hashem’s command. Their death, while a consequence, was also a sanctification—demonstrating that even those closest to G-d are held to the highest standard.
What Was Their Mistake?
The Torah does not explicitly state their error, but the commentators Rashi and Rambam provide insight:
- Rashi suggests a lack of reverence or discipline.
- Ramban emphasizes that they acted without command—offering something unauthorized.
The Relevance for Noahides
This principle—that service to Hashem must follow His Divine structure—applies not only to priests but to everyone who seeks to serve Him.
Just as certain mitzvot are reserved for the Kohanim (e.g., the Temple service), other commandments were given exclusively to Israel—to sanctify them as a holy nation (e.g., Tefillin, Shabbat, kashrut). These mitzvot form part of a covenantal identity and are not universally binding.
Noahides, in contrast, are called to observe the Seven Noahide Laws and their ramifications and live by universal ethical mitzvot such as honoring parents, pursuing justice, and practicing charity. These laws form the foundation for a righteous and meaningful life, as willed by Hashem for all nations.
However, this does not mean Noahides are excluded from spiritual depth or connection. Just as within Judaism, not all Jews are obligated in every mitzvah—some apply only to priests, Levites, kings, or women—so too, Noahides are not expected to take on the obligations uniquely given to Israel. Yet, if a Noahide sincerely wishes to adopt certain practices inspired by Torah, it must be done with proper guidance, ideally under the direction of a knowledgeable rabbi. As Rambam writes (Laws of Kings 10:10), no one should establish religious practices for themselves without Torah-rooted instruction.
The mistake of Nadav and Avihu was not their enthusiasm—it was acting on their own initiative without Divine command. In our context, the lesson is clear: zeal must be balanced with humility and structure.
What ultimately matters is not how many mitzvot one performs, but whether one is faithfully fulfilling the role Hashem has assigned. Hashem desires each soul to serve Him authentically, within the spiritual blueprint He has lovingly designed for them.
The Critical Distinction: Hashem’s Will or Personal Desire?
The central question is not, “What feels spiritual?” but rather:
“Is this Hashem’s will for me?”
- If a mitzvah is universal and ethical—such as giving charity—it applies to all.
- If a mitzvah is intended to set Israel apart—such as keeping kosher or observing Shabbat—it is a covenantal sign specific to Israel.
Obedience means more than avoiding sin—it includes honoring Hashem’s structure and roles. This includes recognizing that one must not act on personal initiative in areas of Divine service; rather, a competent rabbinic authority should be consulted. Spiritual zeal must be guided by halachic clarity.
Conclusion
The tragic story of Nadav and Avihu teaches us that zeal must be grounded in obedience. Sincere intentions are not sufficient when they diverge from Divine instruction. For Noahides, this means joyfully embracing their distinct calling—not by mimicking Israel’s path, but by fulfilling their own.
Only through humility and alignment can we truly honor Hashem—and in doing so, become vessels of His light in the world.
By Angelique Sijbolts
With thanks to Rabbi Tuvia Serber for the feedback
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