Dying For The Wrong Cause The Torah tells us that if we shecht a Korban outside the Bais HaMikdash, “Dam Yeichasheiv LaIsh HaHu Dam Shafach,” it is considered like he murdered someone (Acharei Mos 17:4). Why is it considered like murder? The Iturei Torah in the name of the Avnei Neizer explains that bringing a korban is like sacrificing our own selves. Korbanos are an act of Mesirus Nefesh. Sometimes a person is willing to die for a cause he believes in, albeit erroneously. That is Mesiras Nefesh in the wrong place. The Torah teaches us that Mesiras Nefesh for a cause outside of the Bais HaMikdash, outside of the framework of authentic Daas Torah, is not a noble act, it is plain murder. You have spilled your blood and not only will you not be rewarded, but you are considered a hot-blooded murderer.
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Too Good To Go Up Alive Moshe told Aharon after the deaths of Nadav and Avihu that he now knows that they were greater than himself and Aharon. That is why Hashem chose them to make a Kiddush Hashem during the inauguration of the Mishkan. What bothered Moshe, says Rav Shimshon MiOstropolia (MiShulchan Gavo’a) was why Hashem needed to kill them. Why couldn’t He take them to Shamayim alive, just like Chanoch and Eliyahu? Rav Shimshon MiOstropolia says that the answer is that Chanoch and Eliyahu only became Malachim. Their Neshamos needed to ascend to Shamayim to the dwelling place of the Malachim. In that realm, they were able to go up with their bodies intact. Nadav and Avihu were even more Kadosh and their Neshamos rose up to the Olam HaAtzilus, the highest world. In the Olam HaAtzilus no earthly bodies are admitted so they needed to leave their Gufim down here on earth. This is the meaning of the pasuk, says Rav Shimshon MiOstropolia. “Acharei Mos Shnei Bnei Aharon”, Why did Aharon’s children need to die? “BiKorvasam Lifnei HaShem Vayamusu”, because their closeness to Hashem did not allow them to ascend with their body.
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Straight from The Delivery Room To The Fires Of Molech? At the end of Parshas Acharei Mos the Torah warns us about Arayos,incestual relationships. Right in the middle between all the Arayost he Torah tells us about the issur of Molech, according to some this means that they actually threw their children into the fire. Why would the Torah place it here? Even if it were somehow related, shouldn’t the Torah write it either just before or just after? The Shalal Rov brings from Rav Dovid Shlomo Sloshatz of Odessa that it is hard to believe that parents would act so cruelly and throw their own children into a fire. However, around the world you will find that children that are born out of a shameful relationship are often disposed somehow, by humiliated parents, to remove the embarrassing stain from their name. The Torah tells us the issur of Molech among the Arayos to teach us that even if someone gives birth to a Mamzer, Hashem does not allow you to kill the child under any circumstances. Therefore, the pasuk of Molech, is brought right after the illicit relationships that can produce children. and right before. it forbids a relationship with another man or animal which cannot produce any offspring.
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Supporting Your Children Is Not Enough To Get You Places “V’Al Yavoi B’Chol Eis El HaKodesh; Do not come any time you desire inyo the Kodesh HaKodashim.” (Acharei Mos 16:2). The Gemara in Kesubos (50a) asks on the pasuk (Tehilim 106:3), “Ashrei Shomrei Mishpat Oseh Tzedaka B’Chol Eis; How can a person give Tzedaka, ‘B’Chol Eis’ at all times?” The Gemara answers that this refers to someone who supports his young children. That is called Tzedaka B’Chol Eis. There was once a man who refused to give tzedaka. He excused himself based on the above Gemara that he supported his children, which is tzedaka B’Chol Eis. “Why should I give to others as well?” he asked. It is said that the Vilna Gaon answered him, “V’Al Yavoi B’Chol Eis El HaKodesh. True, supporting you children is Tzedaka B’Chol Eis, however, the Torah warns us that with this tzedaka only, we will not attain any level of kedusha, and we will not be admitted into the Kodesh.”
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Aharon’s Children and The White Linen Bigadim Chazal ask why in the Parsha of Avodas Yom Kippur does the Torah starts by mentioning the death of Nadav and Avihu, the children of Aharon. Rav Chaim Kanievsky offers an explanation. He says the reason the Kohen Gadol does not go into the Kodesh HaKadashim with his bigdei kohen gadol is because they have gold in them and gold was used for the Eigel HaZahav. “Ein Kateigor Na’aseh Saneigor”, we cannot do Hashem’s service with the object that we sinned. Had we not committed the Chait HaEigel the Kohen Gadol would have entered the Kodesh Hakadashim with his normal bigadim instead of the four simple white linen garments. Rashi says in Parshas Eikev that Aharon’s two children died as a punishment for his role in the Eigel. Therefore, before the Torah commands the Kohen Gadol, “Kesones Bad Kodesh Yilbash”, to wear the linen garments, it tells us that this was a result of the Chait HaEigel for which Aharon’s two children died.

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