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The Torah begins the account with the word , which denotes anguish. # 26347-EYAL-6BOOKS - 26347-Vaikra-EYAL | 5 - A | 18-08-19 | 15:24:54 | SR:-- | Black 26347-EYAL-6BOOKS - 26347-Vaikra-EYAL | 5 - A | 18-08-19 | 15:24:54 | SR:-- | Magenta 26347-EYAL-6BOOKS - 26347-Vaikra
Moshe felt anguish upon observing the restriction of the Shechinah to the
relatively small confines of the Mishkan. This was not the case upon the
Creation of the world, when Hashem’s glorious Presence was obvious
throughout the world.

Moshe Rabbeinu, who personifies the sefirah of netzach (eternity), was
selected to help bring the Shechinah, which is eternal, down to earth.
On the other hand, Aharon, who personifies the sefirah of hod (glory),
which is the eighth sefirah, was chosen to serve as the Kohen Gadol
on the eighth day. Through their combined merit, they would succeed
in causing the Shechinah,which is hod v’hadar (splendid glory), to
descend.

Moshe Rabbeinu also called the sons of Aharon to approach the Mishkan
because he knew that Hashem intended to be sanctified through one of his
close ones, but he did not know through whom. Therefore, he calculated
that if Aharon would be taken to Heaven, his sons would immediately
continue his service.

The Torah relates that Nadav and Avihu ate and drank while gazing at the
Shechinah. Commentaries explain that they were on such a lofty level that
they were able to transform physical acts into spirituality. Therefore, they
were capable of gazing at the Shechinah while eating. Since Nadav and
Avihu lived their lives according to the dictum “I see [the judgment of]
God from my flesh,” they could not fathom joining a wife in marriage.
Aharon and Moshe did not admonish them, because they knew that their
intentions were for the sake of Heaven. However, Hashem considered this
a fault, since they could have sanctified marriage just as they sanctified
eating and drinking.

There are commentaries who explain that Moshe did not admonish
Aharon’s sons because he considered them greater than himself. He
calculated that if Hashem instructed him to divorce his wife in order to
lead the nation, all the more so should the sons of Aharon be instructed
to abstain from marriage in order to devote themselves entirely to the