Parashat-Shemini - Revision history

Dun: /* No Marriage */

2015-04-17T14:49:39Z

No Marriage

← Older revision		Revision as of 14:49, 17 April 2015
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	The Ketoret is higher then all the sacrifices, yet it is specifically the Ketoret that contains the foul smelling Chelbona, a manifestation of evil, symbolizing how also the sinner of Yisroel must be raised. Showing how even the highest are only complete when they are able to descend and raise the lowest. It is specifically because of this that the Ketoret has the ability to nullify all the Klipot, since despite its own lofty emanations it also has an element that allows it to descend to the lowest levels and unify everything to Hashem allowing it to purify even the lowest places.		The Ketoret is higher then all the sacrifices, yet it is specifically the Ketoret that contains the foul smelling Chelbona, a manifestation of evil, symbolizing how also the sinner of Yisroel must be raised. Showing how even the highest are only complete when they are able to descend and raise the lowest. It is specifically because of this that the Ketoret has the ability to nullify all the Klipot, since despite its own lofty emanations it also has an element that allows it to descend to the lowest levels and unify everything to Hashem allowing it to purify even the lowest places.

−	Nadav and Avihu had all the aspects that lined up with the lofty emanations of the Ketoret but they lacked the one element of the Ketoret that is necessary to descend and raise even the lowest places, since they had been avoiding this service their entire life. Therefore when they sacrificed the Ketoret they could not carry out the proper devotion and meditation needed for the Chelbona and the aspect of raising the low, which equivocated to the Ketoret missing one of its ingredients which brings death upon its burner. Even the Hight Priest can only do the full Ketoret offering in the Kodesh Kodashim on Yom Kipor, the day of atonement where even the lowest are drawn up and their sins forgiven and he himself must be married at the time since if he can not descend to the lower levels and raise them, he will not have the ability to properly perform the Ketoraet offering.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 2">	+	Nadav and Avihu had all the aspects that lined up with the lofty emanations of the Ketoret but they lacked the one element of the Ketoret that is necessary to descend and raise even the lowest places, since they had been avoiding this service their entire life. Therefore when they sacrificed the Ketoret they could not carry out the proper devotion and meditation needed for the Chelbona and the aspect of raising the low, which equivocated to the Ketoret missing one of its ingredients which brings death upon its burner. Even the Hight Priest can only do the full Ketoret offering in the Kodesh Kodashim on Yom Kipor, the day of atonement where even the lowest are drawn up and their sins forgiven and he himself must be married at the time since if he can not descend to the lower levels and raise them, he will not have the ability to properly perform the Ketoraet offering.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 2"/>

	'''Yichus'''		'''Yichus'''

Dun: /* No Marriage */

2015-04-17T14:49:06Z

No Marriage

← Older revision		Revision as of 14:49, 17 April 2015
Line 97:		Line 97:
	The Ketoret is higher then all the sacrifices, yet it is specifically the Ketoret that contains the foul smelling Chelbona, a manifestation of evil, symbolizing how also the sinner of Yisroel must be raised. Showing how even the highest are only complete when they are able to descend and raise the lowest. It is specifically because of this that the Ketoret has the ability to nullify all the Klipot, since despite its own lofty emanations it also has an element that allows it to descend to the lowest levels and unify everything to Hashem allowing it to purify even the lowest places.		The Ketoret is higher then all the sacrifices, yet it is specifically the Ketoret that contains the foul smelling Chelbona, a manifestation of evil, symbolizing how also the sinner of Yisroel must be raised. Showing how even the highest are only complete when they are able to descend and raise the lowest. It is specifically because of this that the Ketoret has the ability to nullify all the Klipot, since despite its own lofty emanations it also has an element that allows it to descend to the lowest levels and unify everything to Hashem allowing it to purify even the lowest places.

−	Nadav and Avihu had all the aspects that lined up with the lofty emanations of the Ketoret but they lacked the one element of the Ketoret that is necessary to descend and raise even the lowest places, since they had been avoiding this service their entire life.	+	Nadav and Avihu had all the aspects that lined up with the lofty emanations of the Ketoret but they lacked the one element of the Ketoret that is necessary to descend and raise even the lowest places, since they had been avoiding this service their entire life. Therefore when they sacrificed the Ketoret they could not carry out the proper devotion and meditation needed for the Chelbona and the aspect of raising the low, which equivocated to the Ketoret missing one of its ingredients which brings death upon its burner. Even the Hight Priest can only do the full Ketoret offering in the Kodesh Kodashim on Yom Kipor, the day of atonement where even the lowest are drawn up and their sins forgiven and he himself must be married at the time since if he can not descend to the lower levels and raise them, he will not have the ability to properly perform the Ketoraet offering.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 2">

	'''Yichus'''		'''Yichus'''

Dun: /* No Marriage */

2015-04-17T14:42:19Z

No Marriage

← Older revision		Revision as of 14:42, 17 April 2015
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	The Ketoret is higher then all the sacrifices, yet it is specifically the Ketoret that contains the foul smelling Chelbona, a manifestation of evil, symbolizing how also the sinner of Yisroel must be raised. Showing how even the highest are only complete when they are able to descend and raise the lowest. It is specifically because of this that the Ketoret has the ability to nullify all the Klipot, since despite its own lofty emanations it also has an element that allows it to descend to the lowest levels and unify everything to Hashem allowing it to purify even the lowest places.		The Ketoret is higher then all the sacrifices, yet it is specifically the Ketoret that contains the foul smelling Chelbona, a manifestation of evil, symbolizing how also the sinner of Yisroel must be raised. Showing how even the highest are only complete when they are able to descend and raise the lowest. It is specifically because of this that the Ketoret has the ability to nullify all the Klipot, since despite its own lofty emanations it also has an element that allows it to descend to the lowest levels and unify everything to Hashem allowing it to purify even the lowest places.
		+
		+	Nadav and Avihu had all the aspects that lined up with the lofty emanations of the Ketoret but they lacked the one element of the Ketoret that is necessary to descend and raise even the lowest places, since they had been avoiding this service their entire life.

	'''Yichus'''		'''Yichus'''

Dun: /* No Marriage */

2015-04-17T14:38:11Z

No Marriage

← Older revision		Revision as of 14:38, 17 April 2015
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	Similarly Nadav and Avihu avoided marriage as they did not desire to lower themselves from their great holiness to deal with binding the physical realms to Hashem, preferring to concentrate on binding themselves to Hashem properly without descending to raise lower elements. This was also a mistake since it is specifically the highest Tzadikim that have the ability to descend and greatly lower themselves and raise the lowest that are in even the deepest places. In fact this ability is the perfection of truly great Tzadikim, since a Tzadik that just remains aloof at all times is lacking completion.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 2">Likutay Halachos, Hillchos Piryah Vrivya 2</ref>		Similarly Nadav and Avihu avoided marriage as they did not desire to lower themselves from their great holiness to deal with binding the physical realms to Hashem, preferring to concentrate on binding themselves to Hashem properly without descending to raise lower elements. This was also a mistake since it is specifically the highest Tzadikim that have the ability to descend and greatly lower themselves and raise the lowest that are in even the deepest places. In fact this ability is the perfection of truly great Tzadikim, since a Tzadik that just remains aloof at all times is lacking completion.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 2">Likutay Halachos, Hillchos Piryah Vrivya 2</ref>

−	The Ketoret is higher then all the sacrifices, yet it is specifically the Ketoret that contains the foul smelling Chelbona, a manifestation of evil, symbolizing how also the sinner of Yisroel must be raised. Showing how even the highest are only complete when they are able to descend and raise the lowest.	+	The Ketoret is higher then all the sacrifices, yet it is specifically the Ketoret that contains the foul smelling Chelbona, a manifestation of evil, symbolizing how also the sinner of Yisroel must be raised. Showing how even the highest are only complete when they are able to descend and raise the lowest. It is specifically because of this that the Ketoret has the ability to nullify all the Klipot, since despite its own lofty emanations it also has an element that allows it to descend to the lowest levels and unify everything to Hashem allowing it to purify even the lowest places.

	'''Yichus'''		'''Yichus'''

Dun: /* No Marriage */

2015-04-17T12:32:33Z

No Marriage

← Older revision		Revision as of 12:32, 17 April 2015
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	Similarly Nadav and Avihu avoided marriage as they did not desire to lower themselves from their great holiness to deal with binding the physical realms to Hashem, preferring to concentrate on binding themselves to Hashem properly without descending to raise lower elements. This was also a mistake since it is specifically the highest Tzadikim that have the ability to descend and greatly lower themselves and raise the lowest that are in even the deepest places. In fact this ability is the perfection of truly great Tzadikim, since a Tzadik that just remains aloof at all times is lacking completion.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 2">Likutay Halachos, Hillchos Piryah Vrivya 2</ref>		Similarly Nadav and Avihu avoided marriage as they did not desire to lower themselves from their great holiness to deal with binding the physical realms to Hashem, preferring to concentrate on binding themselves to Hashem properly without descending to raise lower elements. This was also a mistake since it is specifically the highest Tzadikim that have the ability to descend and greatly lower themselves and raise the lowest that are in even the deepest places. In fact this ability is the perfection of truly great Tzadikim, since a Tzadik that just remains aloof at all times is lacking completion.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 2">Likutay Halachos, Hillchos Piryah Vrivya 2</ref>

−	The Ketoret is higher then all the sacrifices, yet ~~at the same time~~ it contains the foul smelling Chelbona, a manifestation of evil ~~and~~ symbolizing how also the sinner of Yisroel must be raised. Showing how even the highest are only complete when they are able to descend and raise the lowest.	+	The Ketoret is higher then all the sacrifices, yet it is specifically the Ketoret that contains the foul smelling Chelbona, a manifestation of evil, symbolizing how also the sinner of Yisroel must be raised. Showing how even the highest are only complete when they are able to descend and raise the lowest.

	'''Yichus'''		'''Yichus'''

Dun: /* No Marriage */

2015-04-17T12:30:38Z

No Marriage

← Older revision		Revision as of 12:30, 17 April 2015
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	====No Marriage====		====No Marriage====
	Nadav and Avihu were great, awesome and holy tzadikim that were constantly in a state of devotion to Hashem in extreme happiness and joy and did want to leave this state even for a short time. Part of the tikkun of marriage is to take the misery and suffering that is generally attached to the woman and to turn it into happiness. Therefore Nadav and Avihu chose not to marry since they did not wish to lower themselves to the task of turning this misery into joy. This however was a flaw since complete happiness and holiness can only be attained when one is able to take the actual misery and sadness and turn that into joy.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 3\|6"/>		Nadav and Avihu were great, awesome and holy tzadikim that were constantly in a state of devotion to Hashem in extreme happiness and joy and did want to leave this state even for a short time. Part of the tikkun of marriage is to take the misery and suffering that is generally attached to the woman and to turn it into happiness. Therefore Nadav and Avihu chose not to marry since they did not wish to lower themselves to the task of turning this misery into joy. This however was a flaw since complete happiness and holiness can only be attained when one is able to take the actual misery and sadness and turn that into joy.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 3\|6"/>
−
−	Similarly Nadav and Avihu avoided marriage as they did not desire to lower themselves from their great holiness to deal with binding the physical realms to Hashem, preferring to concentrate on binding themselves to Hashem properly without descending to raise lower elements. This was also a mistake since it is specifically the highest Tzadikim that have the ability to descend and greatly lower themselves and raise the lowest that are in even the deepest places. In fact this ability is the perfection of truly great Tzadikim, since a Tzadik that just remains aloof at all times is lacking completion.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 2">Likutay Halachos, Hillchos Piryah Vrivya 2</ref>

	Part of the rectification and unifications brought about by the Ketoret service involve raising the misery and turning it into happiness. This task of raising the holiness from the depths of the Klipot is only possible for a married individual with constant experience in raising the misery attached to his wife and turning it to joy. Since Nadav and Avihu were flawed on this aspect, they failed to properly perform the part of the meditations and service that involved raising the misery.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 3\|6"/>		Part of the rectification and unifications brought about by the Ketoret service involve raising the misery and turning it into happiness. This task of raising the holiness from the depths of the Klipot is only possible for a married individual with constant experience in raising the misery attached to his wife and turning it to joy. Since Nadav and Avihu were flawed on this aspect, they failed to properly perform the part of the meditations and service that involved raising the misery.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 3\|6"/>

	When someone attempts to raise elements of holiness from the depths of the Klipot and he fails to do so due to his shortcomings, then instead they strengthen and attack that individual. When Nadav and Avihu failed to raise this element of misery from the depth of the Klipot during their Ketoret ritual, they were attacked and overcome by a strengthened overwhelming misery that is an element of death. This allowed death to gain hold of them and led to their passing.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 3\|6"/>		When someone attempts to raise elements of holiness from the depths of the Klipot and he fails to do so due to his shortcomings, then instead they strengthen and attack that individual. When Nadav and Avihu failed to raise this element of misery from the depth of the Klipot during their Ketoret ritual, they were attacked and overcome by a strengthened overwhelming misery that is an element of death. This allowed death to gain hold of them and led to their passing.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 3\|6"/>
		+
		+	Similarly Nadav and Avihu avoided marriage as they did not desire to lower themselves from their great holiness to deal with binding the physical realms to Hashem, preferring to concentrate on binding themselves to Hashem properly without descending to raise lower elements. This was also a mistake since it is specifically the highest Tzadikim that have the ability to descend and greatly lower themselves and raise the lowest that are in even the deepest places. In fact this ability is the perfection of truly great Tzadikim, since a Tzadik that just remains aloof at all times is lacking completion.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 2">Likutay Halachos, Hillchos Piryah Vrivya 2</ref>
		+
		+	The Ketoret is higher then all the sacrifices, yet at the same time it contains the foul smelling Chelbona, a manifestation of evil and symbolizing how also the sinner of Yisroel must be raised. Showing how even the highest are only complete when they are able to descend and raise the lowest.

	'''Yichus'''		'''Yichus'''

Dun: /* No Marriage */

2015-04-17T12:23:24Z

No Marriage

← Older revision		Revision as of 12:23, 17 April 2015
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	Nadav and Avihu were great, awesome and holy tzadikim that were constantly in a state of devotion to Hashem in extreme happiness and joy and did want to leave this state even for a short time. Part of the tikkun of marriage is to take the misery and suffering that is generally attached to the woman and to turn it into happiness. Therefore Nadav and Avihu chose not to marry since they did not wish to lower themselves to the task of turning this misery into joy. This however was a flaw since complete happiness and holiness can only be attained when one is able to take the actual misery and sadness and turn that into joy.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 3\|6"/>		Nadav and Avihu were great, awesome and holy tzadikim that were constantly in a state of devotion to Hashem in extreme happiness and joy and did want to leave this state even for a short time. Part of the tikkun of marriage is to take the misery and suffering that is generally attached to the woman and to turn it into happiness. Therefore Nadav and Avihu chose not to marry since they did not wish to lower themselves to the task of turning this misery into joy. This however was a flaw since complete happiness and holiness can only be attained when one is able to take the actual misery and sadness and turn that into joy.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 3\|6"/>

−	Similarly Nadav and Avihu avoided marriage as they did not desire to lower themselves from their great holiness to deal with binding the physical realms to Hashem, preferring to concentrate on binding themselves to Hashem properly without descending to raise lower elements.~~<ref name="Likutay Halachos, Hillchos Piryah Vrivya 2">Likutay Halachos, Hillchos Piryah Vrivya 2</ref>~~ This was also a mistake since it is specifically the highest Tzadikim that have the ability to descend and greatly lower themselves and raise the lowest that are in even the deepest places. In fact this ability is the perfection of truly great Tzadikim, since a Tzadik that just remains aloof at all times is lacking completion.	+	Similarly Nadav and Avihu avoided marriage as they did not desire to lower themselves from their great holiness to deal with binding the physical realms to Hashem, preferring to concentrate on binding themselves to Hashem properly without descending to raise lower elements. This was also a mistake since it is specifically the highest Tzadikim that have the ability to descend and greatly lower themselves and raise the lowest that are in even the deepest places. In fact this ability is the perfection of truly great Tzadikim, since a Tzadik that just remains aloof at all times is lacking completion.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 2">Likutay Halachos, Hillchos Piryah Vrivya 2</ref>

	Part of the rectification and unifications brought about by the Ketoret service involve raising the misery and turning it into happiness. This task of raising the holiness from the depths of the Klipot is only possible for a married individual with constant experience in raising the misery attached to his wife and turning it to joy. Since Nadav and Avihu were flawed on this aspect, they failed to properly perform the part of the meditations and service that involved raising the misery.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 3\|6"/>		Part of the rectification and unifications brought about by the Ketoret service involve raising the misery and turning it into happiness. This task of raising the holiness from the depths of the Klipot is only possible for a married individual with constant experience in raising the misery attached to his wife and turning it to joy. Since Nadav and Avihu were flawed on this aspect, they failed to properly perform the part of the meditations and service that involved raising the misery.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 3\|6"/>

Dun: /* No Marriage */

2015-04-17T12:19:27Z

No Marriage

← Older revision		Revision as of 12:19, 17 April 2015
Line 87:		Line 87:

	====No Marriage====		====No Marriage====
−	Nadav and Avihu were great, awesome and holy tzadikim that were constantly in a state of devotion to Hashem in extreme happiness and joy and did want to leave this state even for a short time. Part of the tikkun of marriage is to take the misery and suffering that is generally attached to the woman and to turn it into happiness. Therefore Nadav and Avihu chose not to marry since they did not wish to lower themselves to the task of turning this misery into joy. This however was a flaw since complete happiness and holiness can only be attained when one is able to take the actual misery and sadness and turn that into joy.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 3\|6"/> Similarly Nadav and Avihu avoided marriage as they did not desire to lower themselves from their great holiness to deal with binding the physical realms to Hashem, preferring to concentrate on binding themselves to Hashem properly without descending to raise lower elements.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 2">Likutay Halachos, Hillchos Piryah Vrivya 2</ref>	+	Nadav and Avihu were great, awesome and holy tzadikim that were constantly in a state of devotion to Hashem in extreme happiness and joy and did want to leave this state even for a short time. Part of the tikkun of marriage is to take the misery and suffering that is generally attached to the woman and to turn it into happiness. Therefore Nadav and Avihu chose not to marry since they did not wish to lower themselves to the task of turning this misery into joy. This however was a flaw since complete happiness and holiness can only be attained when one is able to take the actual misery and sadness and turn that into joy.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 3\|6"/>
		+
		+	Similarly Nadav and Avihu avoided marriage as they did not desire to lower themselves from their great holiness to deal with binding the physical realms to Hashem, preferring to concentrate on binding themselves to Hashem properly without descending to raise lower elements.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 2">Likutay Halachos, Hillchos Piryah Vrivya 2</ref> This was also a mistake since it is specifically the highest Tzadikim that have the ability to descend and greatly lower themselves and raise the lowest that are in even the deepest places. In fact this ability is the perfection of truly great Tzadikim, since a Tzadik that just remains aloof at all times is lacking completion.

	Part of the rectification and unifications brought about by the Ketoret service involve raising the misery and turning it into happiness. This task of raising the holiness from the depths of the Klipot is only possible for a married individual with constant experience in raising the misery attached to his wife and turning it to joy. Since Nadav and Avihu were flawed on this aspect, they failed to properly perform the part of the meditations and service that involved raising the misery.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 3\|6"/>		Part of the rectification and unifications brought about by the Ketoret service involve raising the misery and turning it into happiness. This task of raising the holiness from the depths of the Klipot is only possible for a married individual with constant experience in raising the misery attached to his wife and turning it to joy. Since Nadav and Avihu were flawed on this aspect, they failed to properly perform the part of the meditations and service that involved raising the misery.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 3\|6"/>

Dun: /* No Marriage */

2015-04-17T12:09:13Z

No Marriage

← Older revision		Revision as of 12:09, 17 April 2015
Line 87:		Line 87:

	====No Marriage====		====No Marriage====
−	Nadav and Avihu were great, awesome and holy tzadikim that were constantly in a state of devotion to Hashem in extreme happiness and joy and did want to leave this state even for a short time. Part of the tikkun of marriage is to take the misery and suffering that is generally attached to the woman and to turn it into happiness. Therefore Nadav and Avihu chose not to marry since they did not wish to lower themselves to the task of turning this misery into joy. This however was a flaw since complete happiness and holiness can only be attained when one is able to take the actual misery and sadness and turn that into joy.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 3\|6"/>	+	Nadav and Avihu were great, awesome and holy tzadikim that were constantly in a state of devotion to Hashem in extreme happiness and joy and did want to leave this state even for a short time. Part of the tikkun of marriage is to take the misery and suffering that is generally attached to the woman and to turn it into happiness. Therefore Nadav and Avihu chose not to marry since they did not wish to lower themselves to the task of turning this misery into joy. This however was a flaw since complete happiness and holiness can only be attained when one is able to take the actual misery and sadness and turn that into joy.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 3\|6"/> Similarly Nadav and Avihu avoided marriage as they did not desire to lower themselves from their great holiness to deal with binding the physical realms to Hashem, preferring to concentrate on binding themselves to Hashem properly without descending to raise lower elements.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 2">Likutay Halachos, Hillchos Piryah Vrivya 2</ref>

	Part of the rectification and unifications brought about by the Ketoret service involve raising the misery and turning it into happiness. This task of raising the holiness from the depths of the Klipot is only possible for a married individual with constant experience in raising the misery attached to his wife and turning it to joy. Since Nadav and Avihu were flawed on this aspect, they failed to properly perform the part of the meditations and service that involved raising the misery.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 3\|6"/>		Part of the rectification and unifications brought about by the Ketoret service involve raising the misery and turning it into happiness. This task of raising the holiness from the depths of the Klipot is only possible for a married individual with constant experience in raising the misery attached to his wife and turning it to joy. Since Nadav and Avihu were flawed on this aspect, they failed to properly perform the part of the meditations and service that involved raising the misery.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 3\|6"/>

Dun: /* Calculations */

2015-04-17T01:48:50Z

Calculations

← Older revision		Revision as of 01:48, 17 April 2015
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	Nadav and Avihu interpreted the command "and the sons of Aharon shall place fire on the altar" as instruction to continue and bring mundane fire despite a descent of divine fire.<ref name="Avaosanu / Yuma 53A">Avaosanu / Yuma 53A</ref>		Nadav and Avihu interpreted the command "and the sons of Aharon shall place fire on the altar" as instruction to continue and bring mundane fire despite a descent of divine fire.<ref name="Avaosanu / Yuma 53A">Avaosanu / Yuma 53A</ref>

−	Additionally Nadav and Avihu had seen how after all the great miracles performed by Moshe and Aharon and the awesome Receiving of the Torah, despite this the Erev Rav had risen, causing tremendous flaws. Now the Mishkan had been erected and the Shichina had descended to the Jewish Nation causing a wounderous rectification in all the Spiritual Worlds that had never happened since Creation, causing the 'Day of Inauguration' to be crowned ten times and be illuminated with the Concealed Light. Nadav and Avihu realized that this was a unique opportunity to completely uproot and eradicate the Sitra Achra to the point where evil men which manifest from the Erev Rav will no longer have any power to cause damage. Knowing that there is nothing that extracts the good from the depth of Klipot and eradicates evil like the burning of the Ketoret, they miscalculated and thought the time was right and through their personal level of great holiness they would be able to awaken the flame of Judgment in ~~great~~ holiness, causing Evil to be burnt to a wisp of smoke. They therefore went ahead and burnt the extra Ketoret out of its proper permitted time.<ref name="Likutay Halachos Hillchos Tarovos 5:7">Likutay Halachos Hillchos Tarovos 5:7</ref>	+	Additionally Nadav and Avihu had seen the horrible reality how after all the great miracles performed by Moshe and Aharon and the awesome Receiving of the Torah, despite this the Erev Rav had risen, causing tremendous flaws. Now the Mishkan had been erected and the Shichina had descended to the Jewish Nation causing a wounderous rectification in all the Spiritual Worlds that had never happened since Creation, causing the 'Day of Inauguration' to be crowned ten times and be illuminated with the Concealed Light. Nadav and Avihu realized that this was a unique opportunity to completely uproot and eradicate the Sitra Achra to the point where evil men which manifest from the Erev Rav will no longer have any power to cause damage. Knowing that there is nothing that extracts the good from the depth of Klipot and eradicates evil like the burning of the Ketoret, they miscalculated and thought the time was right and through their personal level of great holiness they would be able to awaken the flame of Judgment in tremendous holiness, causing Evil to be burnt to a wisp of smoke. They therefore went ahead and burnt the extra Ketoret out of its proper permitted time.<ref name="Likutay Halachos Hillchos Tarovos 5:7">Likutay Halachos Hillchos Tarovos 5:7</ref>

−	Despite their good intentions this was considered a sin for Nadav and Avihu and they were punished since they had attempted to 'push the hour' and bring about rectifications before their proper time. However since their intent was good, their death brought about great rectification and the Mishkan was sanctified through them, a position Moshe had believed would be filled by his death or that of Ahron, leading him to admit that in this element Nadav and Avihu were greater then them.<ref name="Likutay Halachos Hillchos Tarovos 5:7"/>	+	Despite their good intentions, this was considered a sin for Nadav and Avihu and they were punished since they had attempted to 'push the hour' and bring about rectifications before their proper time. However since their intent was good, their death brought about great rectification and the Mishkan was sanctified through them, a position Moshe had believed would be filled by his death or that of Ahron, leading him to admit that in this element Nadav and Avihu were greater then them.<ref name="Likutay Halachos Hillchos Tarovos 5:7"/>

	===Offenses===		===Offenses===