זוהר ויקרא — דף נו ע”ב

Come and see, what is written here "after the death," and afterward "speak to Aaron your brother, etc., that he not come at just any time"? But from here begins the warning to the priests, that whoever needs to be careful should be careful of this "this," and this is the fear of the Lord.<br />
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Another explanation. "After the death of the two sons of Aaron" — Rabbi Yossi said: should it not have been written "after the death of Nadav and Avihu"? What is the reason for "the two sons of Aaron," when it is already known that they were his sons? But thus it was taught, that up to this point they did not stand under their own authority, but under the authority of their father, and therefore "when they drew near before the Lord and died," for they forced the moment during their father's lifetime, and all this was because of that sin which they committed, as it is written, "when they offered strange fire." For we have learned that in one place it is written, "when they offered strange fire," and in another place it is written, "when they drew near before the Lord" — and both of these happened, and therefore it is written "sons of Aaron," and it is written "when they drew near." Rabbi Chiyya said: one day I was walking on the road to go to Rabbi Shimon to learn from him the portion of the Passover. I came upon a mountain, and I saw cracks and hollows in a rock, and two men inside it. While I was walking, I heard the voice of these men saying, "a song, a psalm of the sons of Korach, great is the Lord and highly praised, etc." What is "a song, a psalm"? But thus it was taught in the name of Rabbi Shimon: a song that is doubled, a song that is more praised than other songs, and because it is more praised than other songs, the word "song" is said twice in it, and likewise, "a psalm, a song for the Sabbath day." Likewise, "the Song of Songs, which is Solomon's," a song above a song.<br />
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"A song, a psalm" — this is the song of the Holy One, blessed be He, which the sons of Korach sing concerning those who sit at the entrance of Gehinnom. And who are they? Their brothers who sit at the gates of Gehinnom. And therefore this song is said on the second day. I drew near to them and said to them: what is your occupation in this place? They said: we are merchants, and two days a week we separate ourselves from society and occupy ourselves with Torah, for people do not leave us alone every single day. I said: happy is your portion.<br />
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They opened further and said: whenever the righteous depart from the world, judgment departs from the world, and the death of the righteous atones for the sins of the generation. Therefore the portion of the sons of Aaron is read on the Day of Atonement, that it may serve as atonement for the sins of Israel. The Holy One, blessed be He, said: occupy yourselves with the death of these righteous ones, and it shall be counted for you as though you were offering sacrifices on this day to atone for yourselves. For we have learned that all the time Israel is in exile and cannot offer sacrifices on this day, and those two goats cannot be offered, let them have the remembrance of the two sons of Aaron, and let them be atoned for thereby.<br />
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Thus I have learned, for it is written, "and these are the names of the sons of Aaron the priests, etc.," and it is written, "the firstborn Nadav, and Avihu, Eleazar and Itamar." "Eleazar and Itamar" should have sufficed! What does "Eleazar and Itamar" come to add? But Avihu was equal to his two brothers, and Nadav like all of them. And there are those who teach the opposite: "the firstborn Nadav" — this one alone, and "Avihu" — alone, and each one was reckoned in his own eyes as equal to both, like Eleazar and Itamar. But Nadav and Avihu alone, the two of them together, were equal to seventy members of the Sanhedrin, who served before Moses. And therefore their death atones for Israel, and regarding this it is written, "and your brothers, the whole house of Israel, shall bewail those who were consumed by the fire." And Rabbi Shimon said: "the firstborn Nadav," that is to say, the one to whom all praise and honor belong. "Nadav and Avihu" — how much more so, for these two had no equals found in Israel.<br />
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"The Lord spoke to Moses after the death of the two sons of Aaron." Rabbi Chizkiyah opened and said: "therefore thus says the Lord to the house of Jacob, who redeemed Abraham, etc." This verse is difficult. "Therefore thus says the Lord who redeemed Abraham" should have sufficed! What does "thus says the Lord to the house of Jacob, who redeemed Abraham" come to add?<br />