A Wondrous Revelation from the Holy Ohr HaChaim Regarding the Passing of Nadav and Avihu: Even as They Felt Their Death, They Yearned for It

Or it may be said in this manner: "After the death [of the two sons of Aaron]..." (Leviticus 16:1). Hashem spoke to Moshe regarding the manner of their death, which occurred in this way through "their drawing near before Hashem." This means they drew close to the Supreme Light with holy affection, and through this, they died. This is the Sod HaNeshikah (Secret of the Divine Kiss) through which the tzaddikim (righteous ones) pass away. Behold, they are equal to the death of all tzaddikim, except for one difference: for other tzaddikim, the "Kiss" approaches them, whereas these [Nadav and Avihu] approached it. This is what is meant by "in their drawing near before Hashem."

By saying "and they died" (vayamutu) with an additional letter Vav ("and"), the verse hints at the wonder of the tzaddikim's affection—that even though they felt their death [approaching], they did not refrain from drawing near to the dveikus (cleaving) of pleasantness, sweetness, friendship, love, desire, and delight, until their souls expired from them. Understand this.

This level—its quality cannot be recognized, and it is beyond comprehension, neither by human mouth nor by writing. It cannot be attained through the estimations of physical intellect. For one who attains a portion of this perception, it will separate from him that which prevents him from receiving [it]. You will recognize it by its signs, for it is the opposite of its enemies. It will perform a marked action within him to negate the power of that which prevents and sustains him. Sometimes the soul will loathe [the physical] and contend with it greatly; this is the secret of the "ecstasy of the prophets" (I Samuel 19:24). When this level increases within his inner being, the soul will feel a revulsion for the flesh, and it will depart from it and "return to her father's house" (the spiritual source).

I shall inform the one who contemplates the inner depth of intellectual insight: that the insight of the intellect will comprehend the insights, and through the insight of his insight, he will understand that the [true] object of insight is beyond [standard] comprehension. When he contemplates with the illumination of himself—and yet not himself—he will understand that the object of insight is perceived from an insight beyond the intellect. He [Hashem] grants this insight to the wise through the uniqueness of His insight, in the secret of "Soul to his soul." Then his remnants will become crowns for kings and their thrones. For there is a "Life to life," about which Moshe said (Deuteronomy 30:19), "And you shall choose life"—using the letter Beis of knowledge—which excludes the life that is equal in general sensation. And he shall bless: "Blessed is the Living G-d who has acquired this treasure (segulah) for His treasure-people (segulato)."

It is brought in the Arvei Nachal that the holy Ohr HaChaim wrote these words with Ruach HaKodesh (Divine Inspiration).