The first day of Nissan the second year after the Exodus was one of the most joyous days since the creation of the world. After much arduous labor and anticipation, and seven days of “practice,” the Mishkan was finally completed and the service was ready to commence. A Divine fire descended from heaven in full view of the enthralled nation, symbolizing that the celebration was complete.
Then suddenly, tragedy struck. The two elder sons of Aharon HaKohein, Nadav and Avihu, sought to add fire to the Divine fire and were immediately struck down. Despite their noble intent, their act was viewed as presumptuous and unbecoming. The extreme joy was instantaneously transformed into shock and intense grief.
G-d then immediately commanded Aharon to be wary of the danger of drinking wine prior to performing the Divine service: “Do not drink intoxicating wine, you and your sons with you, when you come to the Tent of the Meeting, that you not die – this is an eternal decree for your generations. In order to distinguish between the sacred and the profane, and between the contaminated and the pure. And to teach the Children of Israel all the decrees that G-d had spoken to them through Moshe” (Vayikra 10:9-11).
Why was it necessary for this austere prohibition to be conveyed to Aharon specifically now?
In his final address to the nation just days prior to his passing, Moshe recounted, “I led you for forty years in the wilderness, your garment did not wear out from under you, and your shoe did not wear out from under your foot. Bread you did not eat and wine or intoxicant you did not drink, so that you would know that I am Hashem, your G-d” (Devorim 29:4-5).
Why did Moshe feel it necessary to remind the nation that they did not drink wine during the forty-year sojourn in the desert just as they stood on the threshold of the Promised Land? What did the absence of wine have to do with the nation’s ultimate understanding that Hashem is the true G-d?
One year on Simchas Torah, the Chassidic Master, Reb Elimelech of Luzhensk, instructed his Chassidim not to drink wine or schnapps until after they concluded hakafos. He explained that he wanted their dancing with the Torah to be purely out of joy for the Torah. He did not want there to be any ulterior motive other than “We will rejoice and we will be glad in You.”
Based on this story, Rav Avrohom Schorr (Halekach V’halibuv, Shemini 5762) explains that Moshe Rabbeinu was conveying to the nation that their understanding of G-d and their extreme faith in Him were developed during their forty years in the desert with perfect clarity. The deep understanding they had achieved was not distorted one iota by wine or any other cognitive-distorting agent. Their progeny had to know that the first generation’s passionate enthusiasm in accepting the Word of G-d unequivocally was done with untainted lucidity.
The Netziv explains that the Divine service must be performed with joy. However, it is not always easy to achieve a feeling of inner serenity and joy. This is surely true during times of tragedy or misfortune. It is conceivable that even the saintly Aharon would have a difficult time feeling joyous in the face of the tragic death of his holy sons. It is logical to reckon that perhaps in such a situation it would be permitted for Aharon to drink some wine to help him overcome his grief and feel the requisite joy in performing the service. To counter that rationale G-d immediately instructed Aharon that a Kohain may never perform the service after drinking any intoxicating beverage. As difficult as it was, the joy Aharon was obligated to feel when doing the service had to be genuine and not at all artificial.
