ויקרא, פרק י׳, פסוק ד׳

In the midst of the joyful dedication of the Tabernacle, the sudden death of Nadab and Abihu demands immediate action. The sacred space must be cleared of the bodies to maintain the purity of the camp. Moses turns to Mishael and Elzaphan, cousins of the deceased, assigning them this highly sensitive task.

This choice naturally raises a question regarding why Eleazar and Ithamar, the brothers of the dead, were not asked to bury them. Typically, a regular priest is obligated to attend to his brother's burial, even if it makes him ritually impure. The primary approach among commentators is that on the day of their anointing, Eleazar and Ithamar carried the strict legal status of a High Priest, forbidding them from becoming impure even for immediate family members [טור, דעת זקנים, הדר זקנים]. Others explain that this was a temporary, special instruction from God to ensure the Tabernacle service would not be interrupted on its dedication day [רמב״ן, רד״צ הופמן, שפתי חכמים]. Mishael and Elzaphan were selected because they held a parallel rank; just as Eleazar and Ithamar were deputy priests, Mishael and Elzaphan were deputies and leaders within the tribe of Levi [שפתי כהן].

Uzziel, the father of Mishael and Elzaphan, is identified as Aaron's uncle. On a basic level, this clarifies that Uzziel was the biological brother of Amram, not an uncle by marriage [רש״י, שפתי חכמים, ברטנורא]. However, many commentators see this as a hint at a deep emotional and spiritual bond, as the term for uncle also implies a beloved friend. Uzziel shared Aaron's character, as both were men who loved and pursued peace. Moses specifically chose Uzziel's sons because he knew they would genuinely share in Aaron's grief, rather than secretly rejoicing or feeling jealous during his moment of crisis [רבנו בחיי, מלבי״ם, העמק דבר, ברכת אשר].

Moses commands the two men to approach and carry the bodies. He encourages them to step forward without fear of the divine wrath that had just struck the sanctuary [חזקוני]. Although they were only cousins, they are referred to as brothers, reflecting a broader biblical tradition where the term encompasses relatives, close friends, and partners in fulfilling God's will [שטיינזלץ, פרדס יוסף].

Sending Levites into the sacred area presents a challenge, as entry was strictly forbidden to anyone who was not a priest. However, Jewish law dictates that if impurity must be removed and no pure priests are available, Levites are permitted to enter [רמב״ן, ברטנורא, העמק דבר]. Commentators differ on the exact logistics of this removal. One perspective suggests that Nadab and Abihu died inside the inner sanctuary. To avoid fully entering the restricted space, the Levites stood outside and used spears or iron hooks to carefully pull the bodies out [רמב״ן, טור, מזרחי, גור אריה, קיצור בעל הטורים]. Another view proposes that while the brothers were struck inside, an angel pushed them outward into the courtyard. Consequently, they died in an accessible area where the Levites could reach them directly [רמב״ן, רש״ר הירש].

The instruction to remove the bodies from the courtyard [אבן עזרא] carries a profound urgency. Moses acts with the urgency of someone clearing a tragic scene away from a wedding celebration. The swift removal of death and mourning was necessary to prevent these elements from mixing with and ruining the joy of the Tabernacle's dedication and the resting of the Divine Presence [רש״י, מזרחי, שפתי חכמים, ברטנורא]. Finally, the men are instructed to carry the bodies outside the camp for burial. Once there, the sacred priestly garments were removed from the deceased. Nadab and Abihu were dressed in standard burial shrouds like any other person, while their holy garments underwent a purification process so they could be worn by other priests in the future [רמב״ן, ביאור יש״ר].