Leviticus Rabbah 20

¹“The Lord spoke to Moses after the death of the two sons of Aaron, when they approached before the Lord, and they died” (Leviticus 16:1). “After the death of the two sons of Aaron.” Rabbi Shimon began: “Everything is as it is for everyone. There is one fate for the righteous and for the wicked” (Ecclesiastes 9:2). “For the righteous,” this is Noah, in whose regard it is stated: “A righteous man” (Genesis 6:9). Rabbi Yoḥanan said in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: When Noah emerged from the ark, a lion bit him and maimed him, and he was unfit to offer sacrifices, and Shem, his son, offered in his stead. “And for the wicked,” this is Pharaoh Nekho. When he sought to sit on Solomon’s throne, he did not know its protocols; a lion bit him and maimed him. This one died limping, and that one died limping. That is what is written: “There is one fate for the righteous and for the wicked.” “For the good, for the pure, and for the impure” (Ecclesiastes 9:2). “For the good,” this is Moses, as it is stated: “She saw him, that he was good” (Exodus 2:2). Rabbi Meir said: That he was born circumcised. “For the pure,” this is Aaron, who was engaged in the purification of Israel, as it is stated: “He walked with Me in peace and uprightness and he returned many from iniquity” (Malachi 2:6). “For the impure,” these are the scouts. These spoke in praise of the Land of Israel and these spoke in its denigration. These did not enter and these did not enter. That is what is written: “For the good, for the pure and for the impure.” “For the one who sacrifices” (Ecclesiastes 9:2), this is Josiah, as it is stated: “Josiah donated to the members of the people from the flocks, lambs and goats” (II Chronicles 35:7). “And for the one who does not sacrifice” (Ecclesiastes 9:2), this is Ahab, who abolished offerings. That is what is written: “Ahab slaughtered for himself sheep and cattle in abundance” (II Chronicles 18:2). He slaughtered for himself, but not for offerings. This one died with arrows and that one died with arrows. That is what is written: “For the one who sacrifices and for the one who does not sacrifice.” “Like the good [ katov ], so is the sinner” (Ecclesiastes 9:2); “like the good,” this is David, as it is stated: “He sent and brought him. He was…of fine [ tov ] appearance” (I Samuel 16:12). Rabbi Yitzḥak said: “Of fine appearance,” regarding halakha . Anyone who saw him would remember his studies. “So is the sinner,” this is Nebuchadnezzar, as it is stated: “Redeem your sins with charity” (Daniel 4:24). This one built the Temple and reigned forty years, and that one destroyed the Temple and reigned forty years. That is, “there is one fate…” “One who takes an oath” (Ecclesiastes 9:2), this is Zedekiah, as it is stated: “He rebelled against King Nebuchadnezzar, too” (II Chronicles 36:13). “Like one who fears an oath” (Ecclesiastes 9:2), this is Samson, as it is stated: “Samson said to them: Take an oath to me that you will not smite me” (Judges 15:12). This one died with his eyes gouged, “and he blinded the eyes of Zedekiah” (II Kings 25:7); and that one died with his eyes gouged, “the Philistines seized him, and they gouged his eyes” (Judges 16:21). That is what is written: “There is one fate…for the one who takes an oath…” Another matter, “there is one fate,” these are the sons of Aaron, in whose regard it is written: “In peace and uprightness” (Malachi 2:6). “For the wicked,” this is the assembly of Koraḥ, in whose regard it is written: “Move, now [from the tents of these wicked men]” (Numbers 16:26). These entered to sacrifice in dispute and emerged burned, and these entered to sacrifice without dispute, and emerged burned. ²Another matter, “after the death [of the two sons of Aaron]” (Leviticus 16:1). Rabbi Levi began: “I said to the revelers [ laholelim ]: Do not revel” (Psalms 75:5); laholelim , to the confused, those whose hearts are filled with wicked thoughts. Rabbi Levi would call them woe-generators, because they bring woe to the world. “And to the wicked, do not raise your horn” (Psalms 75:5). The Holy One blessed be He said to the wicked: ‘The righteous did not rejoice in My world, and you seek to rejoice?’ Reish Lakish said in the name of Rabbi Shimon ben Menasya: The ball of the heel of Adam the first man would outshine the sun, all the more so the radiance of his face. Do not wonder, as the way of the world is that if a person crafts bowls, one for himself and one for a member of his household, whose does he craft more beautifully? Is it not his? So too, Adam the first man was created for the service of the Holy One blessed be He, and the sun was created for the service of the creations. Rabbi Levi said in the name of Rabbi Ḥama bar Ḥanina: The Holy One blessed be He tied thirteen canopies for him in the Garden of Eden, as it is stated: “You were in Eden, the garden of God; every precious stone was your canopy: ruby, topaz and clear quartz, beryl, onyx and chalcedony, sapphire, carbuncle, emerald and gold; the craftsmanship of your settings and your sockets was in you, on the day of your creation they were prepared” (Ezekiel 28:13). Rabbi Shimon ben Lakish said there were eleven [canopies] and the Rabbis said there were ten. But they do not disagree. The one who considers them thirteen considers “every precious stone was your canopy” as three. The one who considers them eleven considers it as one. The one who considers them ten does not consider it as one. After all this praise, “for you are dust and to dust you will return” (Genesis 3:19). [God said to the wicked:] ‘Abraham did not rejoice in My world and you seek to rejoice?’ A son was born to him at the age of one hundred, and ultimately, the Holy One blessed be He said to him: “Take now your son…[and offer him up there for a burnt offering upon one of the mountains that I will tell you]” (Genesis 22:2). Abraham went on a three-day journey. After three days, he saw a cloud fixed on the mountaintop. He said to [Isaac]: ‘My son, do you see what I see?’ [Isaac] said to him: ‘Yes.’ ‘What do you see?’ He said to him: ‘I see a cloud fixed on the mountaintop.’ He said to Ishmael and to Eliezer: ‘Do you see anything?’ They said to him: ‘No.’ He said to them: ‘Since you do not see anything, and this donkey does not see, “stay here with the donkey [ im haḥamor ]”’ (Genesis 22:5), [indicating they were] peoples comparable to the donkey [ am hadomim laḥamor ]. He took Isaac his son, took him up mountains and took him down hills. He took him up on one of the mountains, built an altar, arranged the wood, set the arrangement, and took the knife to slaughter him. Had it not been that an angel called him from the heavens, he would have already been slaughtered. Know that it is so, as Isaac returned to his mother and she said to him: ‘Where have you been, my son?’ He said to her: ‘My father took me, took me up mountains, took me down hills…’ She said: ‘Woe unto the son of that woman full of grief, had it not been for the angel you would have already been slaughtered.’ He said to her: ‘Yes.’ At that moment she cried out six cries, corresponding to six shofar blasts. They say that she did not complete them before she died. That is what is written: “Abraham came to lament Sarah and to weep over her” (Genesis 23:2). From where did he come? He came from Mount Moriah. Abraham had been ruminating in his heart, saying that perhaps, God forbid, some disqualification was found in [Isaac] and [therefore] his offering was not accepted. A Divine voice emerged and said to him: “Go, eat your bread with joy” (Ecclesiastes 9:7). ‘Israel did not rejoice in My world.’ It does not say “Israel rejoiced in its Maker,” but rather: “Israel will rejoice in its Maker” (Psalms 149:2). They are destined to rejoice in the deeds of the Holy One blessed be He in the future. As it were, the Holy One blessed be He did not rejoice in His world. It does not say: “The Lord rejoiced in His works,” but rather: “will rejoice” (Psalms 104:31). The Holy One blessed be He is destined to rejoice in the actions of the righteous in the future. Elisheva bat Aminadav did not rejoice in the world when she saw five crowns [attained by her relatives] on one day. Her brother-in-law was king, her brother, a prince, her husband, High Priest, her two sons, the two deputy priests, her grandson Pinḥas anointed for war. When her sons entered to sacrifice and were burned, her joy was transformed into mourning. That is what is written: “After the death of the two sons of Aaron.” ³Rabbi Abba bar Kahana began: “Of laughter, I said it is confounded, [and of joy, what does it accomplish?]” (Ecclesiastes 2:2). If this laughter is confounded, of what use is joy? There was an incident involving one of the prominent leaders of Kavul, who was marrying off his son. On his Wednesday, he invited guests to join him. Once they ate, drank, and made their hearts merry, he said to his son: ‘Ascend and bring us a barrel [of wine] from the attic.’ When he ascended, he was bitten by a snake and he died. [The father] waited for him to descend, but he did not descend. He said: ‘I will ascend and see what the status of my son is.’ He ascended and found that a snake bit him and he died, and he was cast between the barrels. He waited until they finished their feast. He said to them: ‘My masters, did you not come to recite the blessing of the bridegrooms for my son? Recite over him the blessing of the mourners. Did you not come to bring my son into his wedding canopy? Come and bring him into his grave.’ Rabbi Zakkai of Kavul concluded: “Of laughter, I said it is confounded.” ⁴Rabbi Yudan of Gaul began: “Does the eagle ascend at your directive?” (Job 39:27). The Holy One blessed be He said to Aaron: ‘Did I rest My Divine Presence upon the Ark by the word of your mouth, or did I remove My Divine Presence from upon the Ark by the word of your mouth?’ “[On a rock it dwells and stays the night, on the crag of the rock and the stronghold” (Job 39:28).] “On a rock it dwells” – the first Temple; “and stays the night” – one lodging. The second Temple is “on the crag of the rock and the stronghold,” – many lodgings, as we learned there: When the Ark was removed, the foundation stone was there. Why was it called that? Rabbi Yosei ben Ḥalafta said: It is because from it, the world was founded. That is what is written: “From Zion, from the perfection of beauty” (Psalms 50:2). What was the prayer of the High Priest on Yom Kippur when he emerged from the Inner Sanctum? He said: ‘May it be Your will that this year will be rainy, hot, and dewy. A year of goodwill, a year of blessing, a year of inexpensiveness, a year of plenty, a year of commerce, and may Your people Israel not need one another. May Israel not exert authority upon one another. Do not turn to the prayers of the wayfarers.’ The Rabbis of Caesarea said, regarding our brethren in Caesarea: ‘May they not exert authority.’ The Rabbis of the south said, regarding our brethren in the Sharon region: ‘May their houses not become their graves.’ “From there it searches for food” (Job 39:29); from there he would search for food to take for all the days of the year. “Its eyes look afar” (Job 39:29); from the beginning of the year, he would know what would be at its end. How so? When he would look and see the smoke of the arrangement ascending to the south, he would know that the south would be satiated; ascending to the west, he would know that the west would be satiated; ascending to the east, he would know that the east would be satiated; and the same is true of them all. If it ascended to the center of the heavens, he would know that the entire world would be satiated. After all this praise, “its fledglings swallow blood” (Job 39:30) – he saw his fledglings wallowing on the ground and was silent. “Where the slain are” (Job 39:30), Nadav and Avihu; “there it is” (Job 39:30), the Divine Presence. Rabbi Yudan in the name of Rabbi Yehoshua ben Levi and Rabbi Berekhya in the name of Rabbi Ḥiyya bar Abba said: “Approach, carry your brethren from before the Sanctuary” (Leviticus 10:4); it does not say: “From before the Ark,” but rather “from before the Sanctuary,” like a person who says to another: ‘Move this corpse from before this mourner, how long must this mourner suffer?’ That is what is written: “After the death of the two sons of Aaron.” ⁵Rabbi Aḥa and Rabbi Ze’eira began: “Even at this my heart trembles veyitar from its place” (Job 37:1). What is veyitar ? It is “and leaps,” just as it says: “To leap [ lenater ] with them from upon the earth” (Leviticus 11:21). The Holy One blessed be He said: ‘Will Aaron’s sons not be like his staff, that entered dry and emerged moist?’ The wicked Titus entered the chamber of the Holy of Holies with his sword drawn in his hand, stabbed the curtain, and his sword emerged full of blood. He entered in peace and emerged in peace. Aaron’s sons entered to sacrifice and emerged burned. That is what is written: “After the death of the two sons of Aaron, [when they approached before the Lord and they died].” ⁶Rabbi Berekhya began: “To punish also the righteous is not good” (Proverbs 17:26). The Holy One blessed be He said: ‘Even though I punished Aaron and took his two sons from him, it “is not good.”’ However, “to strike the noble for their uprightness” (Proverbs 17:26); that is what is written: “After the death.” Rabbi Eliezer taught: Aaron’s sons died only because they issued halakhic rulings before Moses their teacher. There was an incident involving a certain disciple who issued a halakhic ruling before his teacher, Rabbi Eliezer. He said to Ima Shalom: ‘Woe to this one’s wife; he will not complete this week.’ His week did not end before he died. The Sages came to him and they said to him: ‘Are you a prophet?’ He said to them: ‘“I am neither a prophet nor the son of a prophet” (Amos 7:14), but this is a tradition I received; anyone who issues a halakhic ruling before his teacher is liable to be put to death.’ ⁷Rabbi Eliezer taught: It is prohibited for a disciple to issue halakhic rulings before his teacher until he is at a distance of twelve mil from him, corresponding to the camp of Israel. That is what is written: “They encamped along the Jordan, [from Beit Yeshimot until Avel Shitim]” (Numbers 33:49). How much is that? It is twelve mil . Rabbi Tanḥum ben Rabbi Yirmeya was in Ḥefer. They would ask him and he would issue halakhic rulings. They said to him: ‘Did you not teach us in the study hall that it is prohibited for a disciple to issue halakhic rulings before his teacher until twelve mil , and is your teacher, Rabbi Manei, not in Tzippori?’ He said to them: ‘May [punishment] come upon me if I knew.’ From that time he did not issue halakhic rulings. ⁸Bar Kappara said in the name of Rabbi Yirmeya ben Elazar: Due to four matters Aaron’s sons died: For drawing near; for sacrificing; for alien fire; and because they did not take counsel from one another. For drawing near, because they entered the innermost sanctum; for sacrificing, because they sacrificed an offering regarding which they were not commanded; for alien fire, they brought in fire from a stove; and because they did not take counsel from one another, as it is stated: “Each took his fire pan” (Leviticus 10:1), each on his own, as they did not take counsel from one another. Rabbi Yirmeya ben Elazar said: In four places, it mentions the death of Aaron’s sons, and in all of them it mentions their sin. Why to that extent? It is to inform you that they had committed only this sin alone. Rabbi Elazar HaModa’i said: Come and see how difficult the death of Aaron’s sons was before the Holy One blessed be He, as every place that it mentions their death it mentions their sin. Why to that extent? It is to inform you [of their sin], so that all who enter the world will not have pretext to say: ‘They had clandestinely committed corrupt actions and that was the reason they died.’ ⁹Rabbi Manei of She’av, Rabbi Yehoshua of Sikhnin, and Rabbi Yoḥanan in the name of Rabbi Levi said: Due to four matters Aaron’s sons died, and death is written regarding all of them. Because they were intoxicated with wine, and death is written in its regard, as it is stated: “You shall not drink wine or intoxicating drink, [you, nor your sons with you, upon your entry into the Tent of Meeting, that you not die]” (Leviticus 10:9). Because they were lacking vestments, and death is written in its regard, as it is stated: “They shall be on Aaron and his sons [whenever they enter the Tent of Meeting…so they will not bear iniquity and die]” (Exodus 28:43). What were they lacking? It was the robe, in whose regard death is written, as it is stated: “It shall be on Aaron to serve…[and he will not die]” (Exodus 28:35). Because they entered without washing hands and feet, as it is stated: “They shall wash their hands and their feet, and they will not die” (Exodus 30:21), and it is written: “When they come to the Tent of Meeting they shall wash in water” (Exodus 30:20). And because they did not have children, and death is written in its regard; that is what is written: “Nadav and Avihu died before the Lord…and they had no children” (Numbers 3:4). Abba Ḥanin says: It is because they did not have wives, as it is written: “And atone for himself and for his household” (Leviticus 16:6); “his household,” this is his wife. ¹⁰Rabbi Levi said: They were arrogant. Many women were sitting unmarried, waiting for them. What would they say? ‘Our father’s brother is king, our mother’s brother is a prince, our father is the High Priest, and we are the two deputy priests; what woman is worthy of us?’ Rabbi Menaḥama said in the name of Rabbi Yehoshua ben Neḥemya: “Fire devoured His young men, [and His virgins had no wedding celebration]” (Psalms 78:63). Why did fire devour His young men? Because “His virgins had no wedding celebration.” Moreover, from this: “To Moses, He said: Ascend to the Lord, [you and Aaron, Nadav and Avihu]” (Exodus 24:1). This teaches that Moses and Aaron were walking ahead, Nadav and Avihu were walking behind them, and all of Israel behind them. They were saying: ‘When will these two old men die, and we will assert authority over the public?’ Rabbi Yudan said in the name of Rabbi Aivu: They said it to one another with their mouths. Rabbi Pinḥas said: They contemplated it in their hearts. Rabbi Berekhya said: The Holy One blessed be He said to them: ‘“Do not glory in tomorrow” (Proverbs 27:1). Many young donkeys have died and their hides have been spread over their mothers.’ Moreover, from this: “Against the noble of the children of Israel, He did not extend His hand” (Exodus 24:11). Rabbi Pinḥas said: From here [it may be derived] that they were deserving of the hand being extended, as Rabbi Hoshaya said: Did cakes go up with them to Sinai, that it states: “They beheld God [and ate and drank]”? (Exodus 24:11). Rather, it teaches that they feasted their eyes on the Divine Presence. “They beheld God” like a person who looks at another while eating and drinking. Rabbi Yoḥanan said: Actual nourishment, just as it says: “Life is in the light of the king’s countenance” (Proverbs 16:15). Rabbi Tanḥuma says: It teaches that they exposed their heads, acted with arrogance, and feasted their eyes on the Divine Presence. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Moses did not feast his eyes on the Divine Presence and benefited from the Divine Presence. He did not feast his eyes on the Divine Presence, as it is stated: “Moses concealed his face [because he feared to look at God]” (Exodus 3:6). And from where is it derived that he benefited from the Divine Presence? “Moses did not know that his face was radiant” (Exodus 34:29). In reward for “[Moses] concealed,” he was privileged in: “The Lord spoke to Moses face to face” (Exodus 33:11). In reward for “because he feared” (Exodus 3:6), he was privileged in: “They feared to approach him” (Exodus 34:30). In reward for “[feared] to look [ mehabit ]” (Exodus 3:6), he was privileged to: “And beholds [ yabit ] the image of the Lord” (Numbers 12:8). Nadav and Avihu feasted their eyes on the Divine Presence and received no benefit from it. Moreover, from this: “Nadav and Avihu died before the Lord [when they presented strange fire before the Lord in the wilderness of Sinai, and they had no children; Elazar and Itamar served as priests in the presence of Aaron, their father]” (Numbers 3:4). Did they, in fact, die before the Lord? Rather, it teaches that it is difficult before the Holy One blessed be He when the children of the righteous die during their lifetimes. Rabbi Yudan of Yafo raised a question before Rabbi Pinḥas bar Rabbi Ḥama in the name of Rabbi Simon. Here it says: “Before the Lord” (Leviticus 10:2), “before the Lord” (Numbers 3:4) – twice. But there, it says: “Before Aaron, their father” (I Chronicles 24:2) – once. This teaches that it was difficult before the Holy One blessed be He, twice as much as for their father. “In the wilderness of Sinai” (Numbers 3:4), Rabbi Meir said: Did they, in fact, die in the wilderness of Sinai? Rather, it teaches that they took their death sentence from Mount Sinai. This is analogous to a king who was marrying off his daughter and found in one of the members of the wedding party a matter of infamy. The king said: ‘If I kill him now, I will compromise my daughter’s celebration. Tomorrow, my celebration will come. It is preferable during my celebration and not during my daughter’s celebration.’ So too, the Holy One blessed be He said: ‘If I kill them now, I will compromise the celebration of My daughter. Tomorrow, My celebration will come.’ His daughter, this is the Torah. That is what is written: “On the day of his wedding and on the day of the rejoicing of his heart” (Song of Songs 3:11). “On the day of his wedding,” this is Mount Sinai, “and on the day of the rejoicing of his heart,” this is the Tent of Meeting. ¹¹“They had no children” (Numbers 3:4). Rabbi Yaakov bar Avin said in the name of Rabbi Avin in the name of Rav Aḥa: If they had sons, they would have taken precedence over Elazar and Itamar, as we learned elsewhere: Anyone who takes precedence for inheritance takes precedence for honor, provided that he conducts himself in the manner of his ancestors. “Elazar and Itamar served as priests in the presence of Aaron, their father” (Numbers 3:4). Rabbi Yitzḥak said: During his lifetime. Rabbi Ḥiyya bar Abba said: Upon his death. According to the opinion of Rabbi Ḥiyya bar Abba, who said, upon his death, here it is written: “The presence of [ penei ],” and there it says: “Abraham arose from the presence of [ penei ] his dead” (Genesis 23:3); just as there it was upon her death, here, too it was upon his death. According to Rabbi Yitzḥak, who said, during his lifetime, here it is stated: “In the presence of [ al penei ],” and there it is stated: “Ḥaran died in the presence of [ al penei ] Teraḥ his father” (Genesis 11:28); just as there it was during his lifetime, so, too, here, it was during his lifetime. If impurity befell Aaron, Elazar served. If it befell Elazar, Itamar served. There was an incident involving Shimon ben Kimḥit, who went to speak with the Arab king. Spittle sprayed from [the king’s] mouth onto [Shimon’s] garments and impurified him, and Yehuda, his brother, entered and served in the high priesthood in his stead. That day, their mother saw her two sons as High Priests. They said: Kimḥit had seven sons and all of them served in the high priesthood. They sent to her and said to her: ‘What good deeds do you have to your credit?’ She said to them: ‘The beams of my house have never seen the hair of my head and the hem of my robe.’ They said: ‘All the flours are flour, but the flour of Kimḥit is fine flour.’ They read in her regard: “All the glory of the princess is within” (Psalms 45:14). According to Rabbi Ḥiyya bar Abba, who said, upon his death, when Aaron died, Elazar served. When Elazar died, Itamar served. ¹²Rabbi Abba bar Avina said: Why is the death of Miriam juxtaposed to the ashes of the heifer? It teaches that just as the ashes of the heifer atone, so the death of the righteous atones. Rabbi Yudan said: Why is the death of Aaron juxtaposed to the breaking of the tablets? It teaches that Aaron’s death was as difficult before the Holy One blessed be He as the breaking of the tablets. Rabbi Ḥiyya bar Abba said: On the first of Nisan, Aaron’s sons died. Why, then, does it mention their death on Yom Kippur? It teaches that just as Yom Kippur atones, so, too, the death of the righteous atones. From where is it derived that Yom Kippur atones? As it is stated: “For on this day he shall atone for you, to purify you” (Leviticus 16:30). From where is it derived that the death of the righteous atones? As it is written: “They buried the bones of Saul” (II Samuel 21:14), and it is written: “and God acceded to the entreaty of the land thereafter” (II Samuel 21:14).