The first of this week's two Parshiot (Torah portions), Acharei Mot–Kedoshim, contains Hashem’s response to the tragic deaths of Aharon’s two sons, Nadav and Avihu. According to the verse, this took place “when they drew close before Hashem, and they died” (VaYikra 16:1). This is a remarkable statement that challenges conventional religious assumptions.
We intuitively associate transgression with the “evil inclination,” i.e., the desire to pull away from the Divine Presence. At the same time, we regard it as intrinsically virtuous to seek to draw closer to Hashem. Yet here, we see that the sons of Aharon met their end precisely as they endeavored to approach Hashem. Weren’t they motivated by their Yetzer HaTov (Good Inclination)? And yet, they were severely punished? How are we to understand this?
We are forced to conclude that sin does not exclusively result from the “evil inclination.” The sons of Aharon had exemplary motivations and were overcome by the desire to draw closer to Hashem. Judaism has a unique understanding of sin. The Rabbis say that one should serve Hashem with both their evil and good inclinations. (Brachot 54a)
This clearly implies that one could be led astray by either of their inclinations, even the good one. Any emotion—even an ostensibly good one—can impel a person to transgress, subverting their reasoning and judgment. We should therefore not assume an action is good simply because it stems from a sincere desire to do good.
The severity of the sin of Aharon’s sons is not clear from the text itself. Various explanations have been proffered by the Rabbis to explain this matter. Immediately after recounting Nadav and Avihu’s violation, Hashem issues a warning to Kohanim not to perform the Temple Service while intoxicated. Based on this, some great Sages have concluded that the sin of Aharon’s sons was that they entered the Sanctuary after having imbibed wine.
Worshipping with Clarity: The Prohibition of Intoxication in Divine Service
Accordingly, the Torah proclaims the warning, upon pain of death, for any Kohen to perform the Temple ritual while “under the influence.” Drunken service of Hashem is not a matter of prohibition only to Kohanim. Every Jew is enjoined from reciting the prayers after drinking wine or intoxicating beverages until their effects have completely dissipated.
This prohibition has crucial Halakhic (Jewish legal) implications that we must be cognizant of in our communal lives. When Jews gather to celebrate Semachot (joyous occasions) such as weddings, there is often much drinking. Simultaneously, Minyanim (prayer quorums) are organized at these functions, and people instinctively join together to Daven (engage in prayer), without considering whether they are permitted to do so in such a state.
Additionally, in many synagogues, there are exuberant celebrations on Simchat Torah, and often Kiddush (sanctification of the day over wine) is recited, and alcoholic drinks are consumed before all the prayers are concluded. Thus, the Mussaf prayer is recited by some who should still be “waiting it out”. This is a serious matter, as praying under the influence, while it does not carry the death penalty, is nevertheless a very serious infraction.
I am not convinced that the sin of Nadav and Avihu was that they ministered after drinking wine. It seems to me that men on such a high level of Sheleimut (spiritual perfection) would have avoided such behavior. And if they somehow erred in this matter, wouldn’t their brothers, father, or uncle, Moshe, have stopped them in their tracks?
Moreover, if the warning against drinking was issued only after their sin, they would not have violated any explicit prohibition at the time of their actions. In Torah law, punishments are not applied retroactively for actions that were not prohibited when committed, suggesting that their sin may not have been intoxication, as no such law existed prior to their deaths.
Balancing Inclinations: Serving Hashem with Reason and Emotion
The Torah’s connection of their sin to the warning against imbibing wine reveals something about the nature of the violation. Perhaps the emotional state of Nadav and Avihu—which prompted them to offer an unauthorized incense sacrifice—was akin to emotional intoxication.
They were overtaken by their intense desire to draw closer to Hashem, and this tempted them to go beyond the boundary line of what was commanded to them. This interpretation better aligns with their elevated spiritual stature and highlights the Torah’s emphasis on not serving Hashem with unchecked zeal, but rather, with controlled reason.
The emotional state of a person, no matter how exalted they may be, cannot be the factor that dictates the nature of the divine service in Hashem’s holiest place. Here, we must put aside all of our emotions, including the most compelling religious ones, and focus all of our concentration on carrying out the Command of Hashem.
Moderation and Mindfulness: Torah’s Guidance for a Balanced Life
It is important to note that the law against drinking wine while engaged in certain activities, e.g., performing the Temple Service, praying, and rendering Halakhic (Jewish legal) decisions, does not mean that the Torah is categorically opposed to drinking alcoholic beverages.
The Nazirite—who has taken a vow to abstain from wine, for a certain period of time—when he has fulfilled his vow, he must offer sacrifices, one of which is the Chatat (sin offering). This is because, as the Rabbis say, “He has sinned against his soul” (BeMidbar 6:11) by depriving himself of the simple enjoyment of wine. (Sifrei BeMidbar 30)
The practical enjoyments Hashem has provided in His world are beneficial to the physical and emotional well-being of the individual. If a person deprives themselves of all legitimate pleasures, he will not be in the appropriate state of mental health to serve Hashem properly.
However, if a people do not control themselves and are overly indulgent of physical and sensual cravings, they will squander most of their energy on these pursuits and refrain from studying Torah and improving their Middot (moral characteristics).
So, while there is nothing wrong with occasional and moderate drinking, one must be careful not to become overly reliant on alcohol and other forms of mind-altering substances. Why would a Kohen want to drink wine before embarking on the obligations of the Temple service?
Sometimes a person feels a great deal of pressure and seeks to attain a more relaxed state before engaging in demanding activities. A surgeon about to perform life-saving surgery might also feel overwhelmed and seek to calm himself down, but would it be appropriate to turn to pills or alcohol? True, this might take the edge off his emotions, but it would also affect the sharpness of his mind.
A Kohen engaging in the Avoda (Temple Ritual) must be in the best and most focused mental state of concentration so that he carries out the divine service meticulously. The proper performance of his tasks should not result from an outside stimulus, such as alcohol, but from his natural faculties operating in the most effective manner. He should not deal with the various pressures that confront a person by seeking substances that enable him to escape reality.
The great heroes of the Torah are individuals who faced the most demanding challenges life could offer and confronted them head-on, relying on their intense Emunah BaHashem (Faith in Hashem). Avraham Avinu (our forefather) did not seek any mind-altering drugs when confronted by Hashem’s inexplicable command to offer his son on Mt. Moriah. Avraham’s response to this was based on his spiritual perfection, i.e., the level he had attained in his relationship with Hashem, with no extraneous elements playing any role. Had he hastily taken a glass of wine before heading off on his journey, the mission would have been fatally compromised.
The Torah’s prohibitions regarding wine have great relevance to our contemporary lives, where overindulgence in food, alcohol, drugs, and the need for instant gratification have become pervasive issues. Such addictions not only harm the mind and body but also impair our ability to serve Hashem with the clarity and focus required for true spiritual devotion.
According to the Rambam in Hichot Deiot 3:3, it is a religious obligation for one to master their instinctual drives and live their life on the principle of moderation. They should avoid going to either extreme of indulgence or deprivation. Instead, their life should be based on the principle of “In all your ways know Him; and He will smooth your paths” (Mishley 3:6).
May Hashem help us to attain a vigorous state of health and an appropriate moral disposition so that we may serve Him in the highest possible manner.
Shabbat Shalom.
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