- Does this narrative posit that children emulate their parents (viz Aharon and the “golden calf”)?
- Is it true that “all expectations are irrational” and that joy can turn to tragedy in a moment?
- But, is it human activity which transforms joy to tragedy or is it God’s “unpredictability?”
- Is an individual’s action veering from the norm necessarily creative or beneficial?
- What is the fine line between adding to a devotional act and contradicting it?
- Even if intentions are “the best”, if not properly articulated, can these intentions be vitiated?
- Or: are those who attempt to draw closer actually achieving the “highest rung”, being “taken” by Divinity?
- Improper actions, however basic, and tragedy do (or do not) cancel out the need to respect the individual (in this case caring for the dead)?
- Is concern for the mourners represented here as a priority?
- Does this vignette indicate that the leader (Mosheh) must be ready to deal decisively with any contingency, even when he is sorrowed (these were his nephews)?
- Does the text provide any reason for the action by Nadav and Avihu?
- What could the term “zarah” designate; does it have the same meaning as in “avodahOriginally understood as Temple service, but expanded to mean any service to God.
Related to: gemilut hasadim. See Pirkei Avot 1:2 Read more zarah” (idol worship)? - Does the TorahRefers to the first five books of the Hebrew Bible, the Tanakh, also called the Five Books of Moses, Pentateuch or the Hebrew equivalent, Humash. This is also called the Written Torah. The term may also refer to teachings that expound on Jewish tradition. Read more state that Nadav and Avihu knew that what they were doing was improper worship?
- Does the Torah indicate in so many words that “God was angered?”
- When (Lev 10:24) “eysh milifney Adonai” (a flame from before God) was used before, was it then a sign of God’s displeasure?
- Why does Mosheh speak first to Aharon?
- Does Mosheh say, in so many words, “Nadav and Avihu did a terrible thing and were punished?”
- What could the phrase “bik’rovai ekadesh” (“from those who are closest to me I would become unique”) mean? (Lev 10:3)
- What reason(s) is (are) there (could there be) for Aharon’s total lack of response — shock? Other?
- What can one learn from this narration asto the usual mourning customs at that time?
- Why were the close relatives directed not to follow these (usual) customs?
- Is there a time when mourning is to be postponed?
