At the beginning of the parashah, we read approximately the 8th day of the dedication of the Mishkan. But at the festive day wherein God's honor regarded earlier than the humans, Aharon’s two older sons and fellow monks, Nadav and Avihu, die within the sanctuary and Aharon gets the sour news in silence.

The Torah lists best one reason for his or her deaths: "and they supplied before God atypical hearth that God had not commanded them." So it might appear that they have been punished for deviating from the Torah’s unique listing of sanctioned sacrifices. Devarim thirteen tells us: “Be cautious to examine simplest that which I enjoin upon you: neither add (bal tosif) to it nor do away with from it.” But however, it is hard to understand why they had been punished with dying. The man or woman who violates bal tosif is only punished with flogging. To higher apprehend what passed off, we need to delve deeper into spiritual consciousness. What motivates someone to bring a sacrifice - any sacrifice - is the choice to offer oneself to the Creator, and in so doing, to return as close to God as possible. The fire represents one’s love of God, and the sacrifice represents one’s corporeal life. In the surely nonsecular character, one’s ardour for God ought to burn with sufficient depth to consume one’s entire being - “and you shall love the Lord your God with all of your coronary heart, all of your soul, and all of your would possibly” (Devarim 6:5) - so that our souls can ascend, just like the smoke from the altar, to God.

We see inside the Torah that the choice to sacrifice becomes essential to the human psyche. Cain and Abel sacrificed. Noah sacrificed. Abraham sacrificed. As the Psalmist wrote: “All my soul/breath will praise God.” The soul that God breathed into us desperately wishes to return to God. Visit here parashat shemini

Reading the tale of Nadav and Avihu this manner, we are able to see that during truth there was neither sin nor punishment. This is why Moshe tells Aharon that God “showed himself holy thru those near him.” (Vayikra 10:3) And that is why Aharon is silent: he knows that his sons ultimately got what they had desired. Both they and the fireplace were doing their jobs.

The factor is, even though God wants our souls to burn with the choice to go back, it is God who put our souls in bodily our bodies first of all. Just like with the Akeidah, we want to provide it all, however, God stops us and says: “Hey now not so speedy! I put you here for a cause. I don’t really need real human sacrifice; I just need to recognize which you’re inclined. So if you have that urge, I need you to sacrifice a ram, or bull, or goat, or sheep, or pigeon, or grain - after which pass returned on your life. Only I, God, receive to decide when your time on Earth is over.”

This might also help provide an explanation for the verse in 10:Sept. 11 when Moshe tells Aharon: “Drink no wine or other intoxicant, you or your sons, when you enter the Tent of Meeting, that you could now not die...For you must distinguish among the sacred and the profane, and between the unclean and the smooth; and also you ought to train the Israelites all the legal guidelines which the LORD has imparted to them through Moshe.” Traditional commentators interpret this to intend that Nadav and Avihu had messed up the sacrifice because they had been under the influence of alcohol. But I’d like to signify that their impaired judgment changed into not approximately the technical information of sacrifice, but approximately the significance in their corporeal existence. Nadav and Avihu got carried away and forgot that a priest now not best brings sacrifices, but also teaches human beings, and facilitates them to distinguish between the sacred and profane. Filled with passion for God, Nadav and Avihu had forgotten about their responsibility to the residing.