LEV82 If civilization is to be guided by love, justice, and respect for the integrity of creation, there must be moments in which we leave the "I" behind and encounter the fullness of being in all its glory. That is the function of the holy – – the point at which "I am" is silent in the overwhelming presence of "There is." That is what Nadav and Avihu forgot – – that to enter holy space or time requires ontological humility, the total renunciation of human initiative and desire. The significance of this fact cannot be over-estimated. When we confuse God's will with our will, we turn the Holy – – the source of life--into something unholy and a source of death. The classic example of this is "holy war," jihad, Crusades – – investing imperialism (the desire to rule over other people) with the cloak of sanctity as if conquest and forced conversion were God's will. The story of Nadal and Avihu reminds us yet again of the warning first spelled out in the days of Cain and Abel. The first act of worship led to the first murder. Like nuclear fission, worship generates power, which can be benign but can also be profoundly dangerous. The episode of Nadav and Avihu is written in three kinds of fire. First there is fire from heaven: [this verse] This was the fire of favour, consummating the service of the Sanctuary. Then came the "unauthorized fire" offered by the two sons (Leviticus 10:1). Then there was the counter-fire from heaven: (Leviticus 10:2). The message is simple and intensely serious: Religion is not what the European Enlightenment thought it would become: mute, marginal, and mild. It is fire – – and like fire, it warms but it also burns. And we are the guardians of the flame.

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LEV83 See [[LEV92]] Leviticus 9:24 fire SACKS 168-9

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LEV84 See [[LEV19]] Leviticus 1:7 fire GATES 287-9

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LEV85 See [[LEV82]] Leviticus 9:24 fire SACKS 168-9

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LEV86 When you suffer hardship, [the evil inclination] will call your attention to the prosperity of the wicked and the success of the heretics, as it says, “The tents of robbers are at peace, and there are safe places for those who anger God” (Iyov 12:6), and it will say to you: “The only reason this misfortune has befallen you is that you have attached yourself to God's service and to His commandments, and you do not have the strength to bear it, as the burden is too heavy and the end is too far away. If you would remove this matter from your heart and give yourself a rest from it, you would be in a happy state, as you see enjoyed by the wicked. Witness what is said in Scripture: ‘With those close to Me will I be sanctified’ (Vayikra 10:3); ‘Only you have I known among all the families of the earth; therefore, I will punish you for all your iniquities’ (Amos 3:2); and the like.” When it sees that you intend to perform any religious act, it will magnify [the act] in your site and discourage you from doing it. If you intend to fast, it will say to you: “Beware, for [fasting] will weaken you, make you ill, and prevent you from attending to your secular affairs, as well as those that concern your life hereafter.” If it is an additional prayer you wish to offer at night, [the evil inclination] will bring to mind the thought that sleep is more beneficial to you than food, preserves your health, and strengthens your body more than eating or drinking. If you intend to give charity, it will cause you to imagine the loss of your money, place before your eyes a picture of impoverishment, and remind you of the misery of poverty and privation. And so, in every kind of religious or charitable activity, it will try to discourage you and make you feel that [the activity] is too formidable for you, so that you desist from it. But when you consider committing a sin, [the evil inclination] will endear its pleasure to you and make you oblivious of the penalty. It will encourage you to do it and to develop a passion for it. If you hear such things from it, answer it that any suffering you experienced in the past left no mark on you, but passed quickly and was gone. The recompense for it, however, stands forever, never ending or consumed. One can fast all day, but when night comes he eats again, and it is as if he never fasted, as his strength returns to him; But his reward remains reserved for him. The same is true of one who keeps awake part of the night: when he sleeps, his vigor returns, as if he had not stayed awake; but the reward for staying up and offering prayer is reserved for him forever. As for giving charity, I explained this matter well in the Gate of Trust in God. In regard to sins, what you have to do is mediate and reflect on how quickly your pleasures fade, whether those permitted or those forbidden, and how the shame of a disgraceful act -- and the penalty-- remain with you in this world and the next. In this way the evil inclination will be defeated by you, you will pursue right conduct, and desist from what is disgraceful.

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LEV87 The uniqueness of the doctrine of Kiddush Hashem [sanctifying the Divine name through holy conduct - AJL] derives from its human side as the supreme ideal an obligation of the Jewish people. It makes its first appearance negatively in Amos 2:7, where the infraction of moral laws is denounced as a profanation of God's name. Isaiah demands of Israel the sanctification of God (8:13; cf. 19:21f.; 29:23) and defines the idea of sanctification in moral terms. "The Lord of hosts is exalted to justice and the Holy One is sanctified to righteousness" (5:16). This idea is central in the priestly writings in the Bible. By means of ceremonial deeds as well as through moral actions men sanctify and honor God. Priests, prophets and the whole people of Israel must so conduct themselves as to reflect credit upon the God they worship. "Through them that are nigh unto Me I will be sanctified, and before all the people I will be glorified" (this verse; cf. Num 20:12; Deut. 32:15). When they fail to honor Him properly, His name is profaned. Ezekiel charged Israel with violation of the Torah, profanation of the Sabbaths, and despising the holy things (32:8, 26). Idolatry in any form constitutes a profanation of God's name, which God will not tolerate in Israel (Leviticus 20:3; 22:32). Religion is judged by the conduct of those who profess it. Not by word-of-mouth alone but by their whole lives men must witness to God. One's behavior must reflect the Divine, and render Him beloved by other men. The commandment "Thou shalt love the Lord thy God" (Deut. 6:5) is interpreted in the Sifre: "Make Him beloved by your fellowmen."

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LEV88 ... he who rebels against God, despite the blessing with which He has distinguished him, will fall from all the special levels. God will hold him to a stricter accounting in this world, as it is written: “This is what God meant when He said, ‘With those close to Me will I be sanctified, and before all the people will I be glorified.’ And Aharon remained silent” (Vayikra 10:3); “Only you have I known among all the families of the earth; therefore, I will punish you for all your iniquities” (Amos 3:2). And his punishment in the next world will be even more severe, as it is written: “Tophet has long been prepared, yea for the king it is made ready, deep, and wide; its fire pit has plenty of fire and wood; the breath of God, like a stream of brimstone, burns within it” Yeshayahu 30:33).

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LEV91 There are five signs which, when manifest in a humble individual, verify his humility…. 2. After he has sustained a severe financial loss or a tragedy involving one of his loved ones, if his patience overcomes the shock, and he accepts the decree of the Creator and declares His judgment just-- this is indicative of real humility and lowliness before God. As Scripture says of Aharon, when he suffered the loss of [his sons] Nadav and Avihu, “And Aharon remained silent” (Vayikra 10:3). David likewise said, “Be silent before God, and wait patiently for Him” (Tehillim 37:7); and it says, “Therefore, at such a time the wise person will keep silent” (Amos 5:13).

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LEV89 Humility may manifest itself in six ways: … (2) If one suffered a great loss or his children or close relatives die and he vindicates God's justice, accepting all with love, as it is written [this verse]: "And Aharon was silent." This is a strong sign of humility and submissiveness.

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LEV90 Silence it is good in many situations, such as in that of one who has been visited with the attribute of justice, as in the case of Aharon, where it is written [this verse]: "And Aharon was silent." If one hears others insulting him, he should remain silent. Silence in the face of insult is a great virtue. One should also accustom himself to silence in the privy, which is modesty (cf. Berachos 62b). And it requires great zeal to remain silent in the synagogue, to refrain from speaking even in words of Torah; how much more so to refrain in other matters, and all so that he can concentrate his heart on prayer. If one is sitting among the wise, he should be quiet and listen to the words. For when he is quiet, he hears what he did not know, and when he speaks, he does not grow in knowledge. But if he is in doubt as to what the Sages are saying, he should ask them, for remaining silent at such a time is very bad. King Shelomo, may peace be upon him, said (Koheles 3:7): "There is a time to be silent and a time to speak." Sometimes speech is good, and sometimes silence is good. And the Sage has said: "If you cannot find a man to teach you moral instruction, remain silent, lest you speak folly." Because the tongue is extremely light in speaking, one must take great care to "weigh down" the tongue to keep it from speaking. An abundance of words is like a heavy burden, and the heaviness of an abundance of words is greater than that of an abundance of silence. And if one hears his friend speaking, he should keep quiet until the other finishes, for (Mishlei 18:13): "If one answers before he has heard, it is folly to him and shame." One who is accustomed to silence is saved from many transgressions: from flattery, from levity, from slander, from falsehood, and from insults. For if one shames and insults him, if he answers him, he will receive a double portion [in return]. And thus did the sage say: I hear the bad thing and I keep quiet." They asked him, "Why?" He answered: "If I answer my insulters, I am afraid I will hear insults worse than the first." And he said: "When the fool contends with the sage, and the sage keeps quiet, this is a great rejoinder against the fool." For the fool is more distressed by the silence of the sage then if the sage would answer him. And about this it is written (ibid.26:4): "Do not answer the fool according to his folly."

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