Nadav and Avihu

19) Both sons of Aaron offered foreign fire, meaning they did not properly unify His name and were burnt in fire. There were two deaths: one before the Creator and one that they did not have sons, since anyone who is not rewarded with sons is considered dead. This is why it is written, “After the death of the two sons of Aaron,” and it is written, “and [they] died,” in the same verse. “After the death” is meant literally. “And died” is because they did not have sons.

20) “And Nadav and Avihu died before the Lord, when they offered foreign fire before the Lord, in the Sinai desert, and they had no sons, and Eleazar and Ithamar ministered in the priest's office in the presence of Aaron their father.” How does this relate to that? It is written, “And they had no sons, and Eleazar and Ithamar ministered in the priest's office.” Did they inherit the priesthood from Nadav and Avihu because they did not have sons? Rather, “And died” is because they did not have sons. They were certainly considered dead, but it is not like the rest of the people in the world, for although they did not marry a woman; they died only in their bodies, but the souls did not die.

21) Their souls did not die, as it is written, “And Elazar the son of Aaron took him from the daughters of Putiel for a wife, and she bore him Pinhas. These are the heads of the fathers’ houses of the Levites.” Why is it written, “These are the heads of the fathers’ houses of the Levites,” if Pinhas was alone? It is because Nadav and Avihu incarnated in Pinhas. This is why it is written about him, “These are the heads of the fathers,” in plural form. Accordingly, they died in their bodies but their souls did not die because they incarnated in Pinhas.

22) This is why it is written, “Pinhas, the son of Elazar, the son of Aaron the priest.” It should have written “Pinhas the son of Elazar the priest.” Why does it mention, “The son of Aaron, the priest”? Where it mentions Pinhas, it is written about him, “The son of Aaron, the priest.” In regard to Elazar, it is written only “Elazar the priest,” and the son of Aaron is not mentioned. It is so because Nadav and Avihu, the sons of Aaron, incarnated in Pinhas, hence the text mentions Aaron’s son in regard to him, and this is why they died in their bodies but did not die in their souls, since they incarnated in Pinhas.

23) The name Pinhas contains two names that are a couple: Pen [lest] and Has [also lest]. A small Yod is written among the letters of Pinhas, since this Yod includes two together. Pen Has correspond to Nadav and Avihu, and the Yod corrects them and unites them as one.

24) But Nadav and Avihu are two; why did they not incarnate in two people, but only in Pinhas? They were two halves of a body, since they did not marry a wife, and one who does not marry a wife is half a body. For this reason, they were included together, as it is written, “And she bore him Pinhas. These are the heads of the fathers’ houses of the Levites.”

25) The Yod of Pinhas was not given in order to connect the letters in it. Rather, when he was zealous about the Creator and came to straighten the crookedness he saw in the token of the holy covenant that Zimri admitted into another authority, in the Midianite. And where Nadav and Avihu were crooked initially, here they were corrected.

In the foreign one, Nadav and Avihu were crooked first, as it is written, “When they offered foreign fire,” and here with the foreign woman that Pinhas killed they were corrected, as it is written, “And has married the daughter of a foreign god.” As there it is a foreign fire, here it is a foreign woman.

26) What is the connection between a foreign fire and a foreign woman? Initially, they approached the Kedusha that is far from Kedusha and blemished the Kedusha, as it is written, “When they offered foreign fire.” Here, too, Zimri committed the same sin of bringing closer that which is far from Kedusha, a foreign woman, into the Kedusha, since he was bringing the name of the king, the token of the holy covenant, closer to what is far, to the foreign woman.

Promptly, “And Pinhas, the son of Elazar, son of Aaron the priest, saw it and rose up from the midst of the congregation, and took a spear in his hand.” Here he corrected what was initially crooked, and then Yod was placed in his name to connect the letters together, Yesod, which connects ZA and Malchut, and he was notified of the peace, which is Yesod, called “peace.” It is written about it, “Therefore say, ‘Behold, I give him My covenant of peace,’” truly “My covenant,” Yesod.

The name Pinhas includes two names, Pen [lest] and Has [also lest], which imply Malchut, who is called Pen, and ZA, who is called Has, indicating Rachamim. Nadav incarnated in the half of the name, Has, ZA, and Avihu incarnated in the half of the name Pen, Malchut. The flaw of Nadav and Avihu was in Yesod, where they offered a foreign fire, Klipa, to Yesod de Kedusha. For this reason the letters Pen and Has were separated, since they did not have a Zivug because the Yesod became crooked due to the foreign fire.

Likewise, the sin of Zimri was that he married the daughter of a foreign god and inserted a Yesod of Kedusha into the Klipa. By that, he blemished the Yesod and the Yesod became crooked. And when Pinhas killed Zimri in order to correct the Yesod that became crooked by his sin, the sin of Nadav and Avihu—who were incarnated in Pinhas—was corrected, too. Then a Yod was added to his name, Pinhas, which is the Yesod that was corrected, as it is written, “Behold, I give him My covenant of peace,” which is the complete Yesod. And ZA and Malchut, the letters Pen and Has, were reconnected by the Yod, Yesod.

27) “Behold, I give him My covenant of peace.” What is peace here? They sinned in Yesod first, by offering a foreign fire. They blemished the Yesod and evoked a strife initially between ZA and Malchut. Now that it has been corrected, it is written, “Behold, I give him My covenant of peace,” truly “My covenant,” the Sefira Yesod, which is called “covenant,” will be at peace with him, the peace between ZA and Malchut.

And for this reason, a small Yod was placed in his name, implying Yesod, which is from small letters, showing that what was initially crooked has been corrected. That is, Yesod, which was crooked, has been straightened again, and Malchut has been completed with Yesod.

28) On Yom Kippur [Day of Atonement], it was established to read the portion of the sons of Aaron, to atone for Israel in exile, who have no offerings. For this reason, the order of the offerings of Yom Kippur has been established here in the portion about the sons of Aaron, and reading in them comes instead of the offerings, and also because the death of the sons of Aaron atones for Israel.

29) We learn from this that when any person suffers torments from his Master, it is atonement for sins. And anyone who regrets the suffering of the righteous, his iniquities are removed from the world. This is the reason why we read, “After the death of both of Aaron’s sons,” on Yom Kippur [Day of Atonement], so the people will hear and regret the lost righteous, and their sins will be atoned for them.

This is because anyone who regrets the loss of righteous or sheds tears over them, the Creator declares and says about him, “Your iniquity is removed, and your sin atoned.” Moreover, his sons will not die in his days. It is written about him, “He will see seed, prolong his days.”

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