The Secret of Nadav and Avihu and the Power of Holy Dancing
Lesson No. 190 | Thursday, Parashas Acharei Mos-Kedoshim, 6 Iyar 5759
An in-depth discourse on the spiritual root of Nadav and Avihu as the Sefiros (Divine emanations) of Netzach (Eternity/Victory) and Hod (Splendor/Submission), and their attempt to draw down the...
"And Hashem spoke to Moshe after the death of the two sons of Aharon, when they drew near before Hashem, and they died."
In the sefer (holy book) Etz Chaim, it is brought down that Nadav and Avihu were in the aspect of "the legs," meaning the Sefiros of Netzach and Hod. Moshe and Aharon, in contrast, were in the aspect of the foundations. The legs represent the aspect of "isgalya" (revelation)—something revealed and tangible. Therefore, the entire Jewish nation thought that Nadav and Avihu were actually greater than Moshe and Aharon.
Elazar and Isamar were the Netzach and Hod of Abba (the supernal Father, representing concealed wisdom), which are in a state of "iskasya" (concealment). Nadav and Avihu, however, were the Netzach and Hod of Imma (the supernal Mother, representing revealed understanding), which are in a state of "isgalya" (revelation). Nadav stemmed from Netzach, which is why Shimshon, who came from the tribe of Dan, was a reincarnation of Nadav (the word 'b'Dan'—in Dan—is composed of the same letters as 'Nadav'). Since Nadav and Avihu were in a state of revelation, they merited to illuminate the Jewish nation more visibly. Therefore, it is said regarding them, "And the entire house of Israel shall bewail the burning." Moshe Rabbeinu, on the other hand, was in a state of ultimate concealment. Consequently, the nation had no true grasp of his essence, and it is only said regarding him, "And the children of Israel wept for him," rather than "the entire house of Israel."
The Role of Nadav and Avihu: Banishing the External Forces
The holy Arizal explains in Shaar HaPesukim that Nadav and Avihu, being the aspect of the legs and the heels (the word "ekev"—heel—has the numerical value of 172, which is twice the numerical value of the Divine Name Elokim, indicating strict judgments), had the specific role of banishing the "chitzonim" (external, impure forces) from the Jewish nation.
When Nadav and Avihu saw that Moshe and Aharon had entered the Ohel Moed (Tent of Meeting) to pray for fire to descend from heaven, and the fire had not yet descended, they wanted to bring the fire themselves. They issued a halachic ruling in the presence of their teacher and revealed the strict judgments. Their role, as the Netzach and Hod of Imma, was to remove the external forces from the places where they had a stronghold.
In order to banish the Sitra Achra (the Other Side, forces of impurity), one must draw the Gevuros (strict judgments) from the root of Binah (Understanding) down into the knees. Since the spiritual root of Nadav and Avihu was in Binah, from where the lights of the "Chashmal" (spiritual energy field) radiate, they possessed an even greater power than Moshe and Aharon to banish the external forces.
The Secret of the Gladdening Wine and the Intoxicating Wine
The root of the Gevuros is called "wine." There is the gladdening wine, which represents the lights of Binah, and there is the intoxicating wine, which represents the dregs and impurities of Binah.
Regarding Yaakov Avinu, we find that he brought wine to Yitzchak, even though Yitzchak had not commanded him to do so. The holy Zohar says that Yaakov brought the wine from a hidden world, from a distant world—this was wine that descended from the Garden of Eden, the preserved wine from before the primordial sin. In the merit of this wine, which is the gladdening wine through which blessings are received, Yaakov merited to receive Yitzchak's blessings. Through this wine, Yitzchak ascended to the "Reisha D'lo Isyada" (the Unknowable Head, the highest level of Divine Will), and drew down to Yaakov blessings that can never be annulled.
Nadav and Avihu wanted to draw down that same gladdening wine. Therefore, Aharon and his sons were subsequently commanded:
"Do not drink wine or intoxicating drink, you and your sons with you, when you come into the Tent of Meeting, so that you shall not die."
From this, our Sages learned that Nadav and Avihu entered the Mishkan (Tabernacle) intoxicated with wine. Did they not know the halacha (Jewish law) that it is forbidden to enter the Mishkan while intoxicated? Rather, they had already grasped the level of the gladdening wine, the aspect of the wine of Purim, the Fiftieth Gate of Understanding. They thought that through this wine they would cleave to Hashem and receive the birthright and the blessing, just as Yaakov Avinu had merited.
The Love of the Tzaddik and the Bestowal of Blessings
Just as Yitzchak wanted to bless, so too the tzaddik wants to draw down all the abundance in the world to his followers. The tzaddik loves his people with a true and essential love, because the tzaddik and his students are one entity—bone of his bones and flesh of his flesh.
If it were possible, the tzaddik would give his students all the good in all the worlds, magnificent homes, palaces and courtyards, and every physical and spiritual abundance. This is especially true when they pray with deep intention, bringing spiritual satisfaction and delight through their prayers. All of these blessings, the aspect of "And may Elokim give you of the dew of the heavens and of the fatness of the earth," Nadav and Avihu wanted to draw down to the Jewish nation through the secret of the wine.
Sweetening the Judgments Through Holy Dancing
In our generation, when we are careful to avoid drinking wine (as Rebbe Nachman instructed, that we should only drink a tiny drop for Kiddush or at mitzvah celebrations), how can we sweeten the strict judgments? The answer is: through dancing.
With wine, we can only sweeten judgments through dancing. The more we increase and prolong our dancing, the more we can sweeten all the judgments in the world. Dancing achieves the effect of gladdening wine, which is rooted in the Gevuros (severities) of Binah (Understanding).
All the chitzonim (external forces) and desires take hold of the feet. From there, the Sitra Achra (Other Side) wants to suckle all the spiritual abundance and cause a person to sin. Through dancing, we chase away the forces of impurity from between the feet and banish the chitzonim.
However, there is a fundamental condition: one must know how to dance. The dancing must stem from holy enthusiasm, so that it becomes a "pleasing aroma to Hashem." One who dances with the enthusiasm of the evil inclination, merely to release tension or for physical pleasure, is not dancing for the sake of Heaven. True dancing is that which comes after learning Torah or praying with deveikus (deep attachment to Hashem), and this is what merits to banish the darkness and draw down all the blessings.
Melodies for the Sake of Heaven
Just as dancing must be for the sake of Heaven, so too must the melodies. The Gemara in Tractate Sotah states that singing which is not for the sake of Heaven can destroy one's home and harm a person's parnassah (livelihood).
After the destruction of the Beis HaMikdash (Holy Temple), any song that is not sung with deveikus and from the depths of the heart can cause spiritual numbness. When a person listens to melodies that do not stem from holiness, his ears are first burned and then sealed from hearing words of truth. A person might wonder: "I keep Shabbos and put on tefillin, so why do I feel spiritually blocked?" The answer is that he must examine what kind of melodies he is letting into his ears.
Holy singing is singing that is performed with fear, awe, and trembling before Hashem, out of true deveikus. Only such melodies and dances, which flow from a pure heart, have the power to sweeten all the judgments and draw down supernal abundance.
Part 1 of 4 — Lesson No. 190