The shock of his loss is so profound for Aaron that he can only be silent. At the culmination of the dedication of the Mishkan, Nadav and Avihu commit a sin for which they are terribly punished. The Torah tells us (Vayikra 10:2) � Vah�tay�tze aish mi�lifnei HaShem va�tochal otam� - A fire came forth from before HaShem and consumed them��

Rashi provides us with two explanations for their sins. The first is from Rabbi Eliezer (Eruvin 63a) that they were punished because they decided a Halacha on their own in the presence of their rebbi, Moshe. If Nadav and Avihu had any questions about how the ritual should be done, they should have asked Moshe. He was their teacher. Although they were Kohanim, he was the transmitter of Torah knowledge. So, their sin was one of haughtiness. They thought they could do it without Moshe. Rabbi Samson Raphael Hirsch similarly explains that the two brothers did not feel that they had to consult with Moshe or Aaron.
Based upon Vayikra Rabbah (12:1), Rashi also cites the view of Rabbi Ishmael. He says that the sin of Aaron�s two oldest sons was that they entered the Sanctuary in a state of drunkenness � sh�tu�yay ya-yin nich-nesu la�mikdash. Rabbi Ishmael draws upon the context of this episode to provide a glimpse into their sin. As soon as Nadav and Avihu are punished, HaShem speaks to Aaron only. This is, in fact, one of the very few occasions in which G-d addresses Aaron only without Moshe. HaShem then gives Aaron and all Kohanim warnings against drinking wine or alcoholic beverages before doing their Divine service.
Rabbi Ishmael�s view introduces another understanding to a classic dispute between Beit Shammai and Beit Hillel. The Mishnah in Berachot (8:1) offers two views regarding the order of Kiddush for Shabbat. Beit Shammai omrim me�va�rach al ha-Yom v�achar kach me�va�rach al ha-yayin � the School of Shammai says that on Friday night one first recites the blessing for the sanctity of the day � Mekah�daysh haShabbat and then says Bore Peri Hagafen over wine.

Beit Hillel presents the opposite view. First, one recites the blessing over wine and then the kedushat ha-Yom � the blessing which sanctifies the day of Shabbat � Me�va�rach al ha-yayin v�achar kach al ha-Yom.

According to Shammai the sanctity of the Shabbat inspires physical enjoyment. Whatever a person does to make the day distinct emanates from the kedushah of the day. Oneg Shabbat comes as result of Kedushat Shabbat. Therefore Shammai�s view is that one first says the blessing over the day � al ha-Yom and then the blessing over the wine.

Hillel takes a different approach. At the end of a very busy, hard week, it is difficult to push aside the worries, concerns and problems of the week that is just ending. It is difficult to set aside the material pursuits of the week at an instant with the onset of Shabbat. We have been functioning at one high-speed pitch all week. Now, to change speeds is very difficult. There is no on/off button to push. So, Hillel says, one must set the tone for joy, for a spirit of Shabbat. At the Shabbat table that spirit is introduced with the blessing over the wine � Bore peri hagafen. Once that has been said then the blessing over the day of Shabbat � Mikadesh haShabbat � may be recited.

The Halacha we know is like Beit Hillel. So, on Friday night the order of the two blessings is Hagafen and then Mikadesh haShabbat.

When is that the order? It is the order in most cases. Hillel�s approach is the correct one on a Shabbat eve or at the start of a Chag.

But the events of Parashat Shemini describe the dedication of the Tabernacle. We read of the apex of Kedushah � the place where the Shechinah was to rest. We read about the culmination of all the people�s efforts over many months to raise funds and materials for the Mishkan. It is the consecration of the House of HaShem. What a glorious moment in our people�s history! Imagine the holiness and joy felt by each person!

Should any stimulus be needed to realize the awesomeness of the moment? The place itself should have been enough. The moment itself should have been sufficient. Yet, for Nadav and Avihu these were not enough. Sh�tu�yay ya-yin. They said �We need a l�chaim to get us in the right frame of mind to consecrate the Mishkan.�

This was the investiture of the Kohanim. Was this not special enough? Evidently it was not for Aaron�s two sons. That was the failure of Nadav and Avihu. They were not properly moved by the place and the moment. An aish zarah � a foreign flame � burned deep inside their souls.

How people experience a place or even the anticipation of an experience can be often formed by an aish zarah.

A few years back, my wife and I were part of a Jewish Federation mission to Israel. Our group gathered on our last afternoon of the trip to discuss our impressions and our feelings. I recall a thirty-five year old woman who was part of our group. She relayed to us that before the trip she strongly protested going. She had no desire to go with her parents. She had previously told her parents that she does want to go to two places: Vietnam and Israel.

She had imagined all kinds of terrible things (perhaps aish zarah at work). By the end of our trip � she loved Israel and its people. She allowed the place to inspire her. She allowed her experiences, her moments there, make a powerful impact on her emotions, her thoughts, in fact, her life.

Nadav and Avihu should have had all the stimuli they needed by standing with their father Aaron, the Kohen Gadol, with their uncle Moshe, with all of B�nai Yisrael at the sight of the awesome Mishkan. Tragically, all that was still not enough for them.

We, however, frail mortal beings, we need some help at times. We need a little (emphasis on little) wine before Birkat ha-Yom.

We need a little (really a lot!) of cleaning in the house before the Seder.
We need a little Kabbalat Shabbat before Maariv on Friday night. We need help to set the tone in shul and in our community.

Once the mood is set, we must allow ourselves to enjoy Shabbat and benefit from it. We must soak in its rays and radiate its spiritual beauty. We must transmit that to our children and to all who enter our homes and our synagogues.

Shabbat Shalom.