{"id":15523,"date":"2026-01-17T06:15:12","date_gmt":"2026-01-17T06:15:12","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=15523"},"modified":"2026-01-17T06:15:12","modified_gmt":"2026-01-17T06:15:12","slug":"after-the-death-of-the-two-sons-of-aaron-1","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/after-the-death-of-the-two-sons-of-aaron-1\/","title":{"rendered":"After the Death of the Two Sons of Aaron \u2013 1"},"content":{"rendered":"\n

1) It is written, \u201cAnd the Lord spoke to Moses after the death of the two sons of Aaron … And the Lord said to Moses, \u2018Speak to Aaron your brother.\u2019\u201d It is written, \u201cAnd the Lord called Moses and spoke to him,\u201d and it is written, \u201cAnd to Moses He said, \u2018Come up to the Lord.\u2019\u201d The beginning of the verses, \u201cAnd the Lord called Moses,\u201d and \u201cAnd to Moses He said,\u201d are the degree of Malchut<\/em>. The continuation of the verses, \u201cAnd the Lord spoke to him,\u201d and \u201cCome up to the Lord,\u201d are the degree of ZA<\/em>.<\/p>\n\n\n\n

Here, too, \u201cAnd the Lord spoke to Moses is a degree of Din<\/em> [judgment], called \u201cspeech.\u201d Afterward, \u201cAnd the Lord said to Moses\u201d is the degree of Midat ha Rachamim<\/em> [the quality of mercy], called \u201csaying.\u201d And the reason why it is written in both of them, \u201cthe Lord,\u201d is that they are regarded as the same, and everything was composed from the same root. That is, the two abovementioned degrees, Din<\/em> and Rachamim<\/em> [mercy], are of the same value and from the same root, which is ZA<\/em>, called HaVaYaH<\/em>.<\/p>\n\n\n\n

2) It is written, \u201cServe the Lord with fear, and rejoice with trembling.\u201d It is also written, \u201cServe the Lord with joy, come before Him with singing.\u201d These verses contradict each other, since here it says to serve with fear and trembling, and there it says to serve with joy and singing. However, \u201cServe the Lord with fear,\u201d since any work by which one wishes to serve one\u2019s Master requires fear first, to fear Him. And because of the fear of his Master, he will later be rewarded with performing the Mitzvot<\/em> [commandments] of the Torah with joy. This is why it is written, \u201cWhat does the Lord your God ask of you, but to fear the Lord,\u201d and by that, he will be rewarded with everything.<\/p>\n\n\n\n

3) \u201cAnd rejoice with trembling.\u201d One must not be exceptionally glad in this world, in worldly matters. But in matters of Torah and the Mitzvot<\/em> of the Torah one should be glad. And after he is not glad with worldly matters, he will find that he will perform the Mitzvot<\/em> of the Torah with gladness, as it is written, \u201cServe the Lord with joy.\u201d<\/p>\n\n\n\n

4) \u201cServe the Lord with fear.\u201d Fear means as it is written, \u201cThe fear of the Lord is the beginning of knowledge.\u201d It is also written, \u201cFear of the Lord is the beginning of wisdom.\u201d The Creator is called \u201cFear of the Lord,\u201d which is Malchut<\/em>. One who wishes to work in serving his Master begins and aims his work to unite the name of his Master with fear. It is so because in fear, meaning in Malchut<\/em>, is the beginning of the work from below upward, since the first Sefira<\/em> from below upward is Malchut<\/em>.<\/p>\n\n\n\n

5) It is written, \u201cAfter the death of the two sons of Aaron,\u201d and then it writes, \u201cWith this shall Aaron come to the holiness.\u201d What is the connection between the verse, \u201cAfter the death,\u201d and the verse, \u201cWith this shall Aaron come\u201d? The death of the sons of Aaron is the beginning of warning the priests that they should be careful with \u201cthis,\u201d which is the fear of God, Malchut<\/em>, since the death of the sons of Aaron was because they were not careful with Malchut<\/em>.<\/p>\n\n\n\n

6) \u201cAfter the death of the two sons of Aaron.\u201d It should have written \u201cAfter the death of Nadav and Avihu,\u201d why is it written, \u201cThe two sons of Aaron\u201d? It is because until now they were not on their own but under the authority of their father, which is why the text calls them the sons of Aaron. This is also why it is written, \u201cWhen they drew near before the Lord and died,\u201d for they came too soon to offer incense during the life of their father. And it is also because of that iniquity that they committed by offering foreign fire.<\/p>\n\n\n\n

In one place it is written that they died because they offered foreign fire, and in another place it is written, \u201cWhen they drew near before the Lord,\u201d that they died because of that nearing, since they came too soon to offer incense during the life of their father. It is so because both were causes of their death. This is why it is written here that they were Aaron\u2019s sons, to teach that they were under Aaron\u2019s authority. And it is written, \u201cWhen they drew near,\u201d that the death was because they drew near before the Lord during the life of their father.<\/p>\n\n\n\n

7) \u201cA song, a psalm for the sons of Korah. Great is the Lord and highly praised.\u201d \u201cA song, a psalm\u201d is a double song: a song and a psalm. This is a better song than the rest of the songs. This is why it writes, song, twice in it. It is also written, \u201cA psalm, a song for the Sabbath day,\u201d indicating that it is better than the rest of the songs. And likewise, it is written, \u201cThe song of songs, which is for Solomon,\u201d which means a song that is above any song.<\/p>\n\n\n\n

8) A song that is a psalm is better than the rest of the songs. It is a song of the Creator that the sons of Korah would be singing over those who are sitting at the door to Hell. The sons of Korah are the brothers of those who sit at Hell\u2019s door, as it is written, \u201cAnd the sons of Korah did not die.\u201d A place was secured for them in Hell, and this is why this song is said on the second day in the Temple.<\/p>\n\n\n\n

9) Whenever the righteous depart from the world, the Dinim<\/em> [pl. of Din<\/em>] depart from the world, and the death of the righteous atones for the iniquities of the generation. This is why we read the story of the sons of Aaron on Yom Kippur<\/em> [Day of Atonement], so there is atonement for the iniquities of Israel. The Creator said, \u201cEngage in the death of these righteous and it will be considered for you as though you are offering sacrifices on this day to atone for you. As long as Israel are in exile and do not offer sacrifices on this day, and cannot offer two male goats, they will have the memory of the two sons of Aaron and it will be atoned for them.<\/p>\n\n\n\n

10) It is written, \u201cThese are the names of the sons of Aaron, Nadav, the firstborn, and Avihu, Elazar, and Itamar.\u201d Avihu was equal to both his brothers, Elazar and Itamar, together, and Nadav was equal to all of them together.<\/p>\n\n\n\n

11) The firstborn was Nadav. He is on his own. Avihu is also on his own. Next, Elazar and Itamar are read as though connected together. Nadav and Avihu individually are as important in the eyes of the text as Elazar and Itamar together. But Nadav and Avihu in and of themselves are equal to the seventy Sanhedrin that were serving before Moses. This is why their death atones for Israel. And this is why it is written, \u201cAnd your brothers, the whole house of Israel, shall bewail the burning which the Lord has burned.\u201d The firstborn is Nadav, and all the praise and glory are his. Nadav and Avihu together are even more so because there was no one in Israel like them.<\/p>\n","protected":false},"excerpt":{"rendered":"

1) It is written, \u201cAnd the Lord spoke to Moses after the death of the two sons of Aaron … 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