In our parashah, the Torah tells us about the death of two of Aaron's sons, Nadav and Avihu: "And fire came out from God and consumed them, and they died." What was their sin? Rashi (1040-1105)—the father of Torah commentators—offers two opinions: "Rabbi Eliezer says: Aaron's sons died for having dictated laws in front of their teacher Moses. Rabbi Ishmael says: They entered the Temple drunk with wine." The spiritual level of Nadav and Avihu was very high. The Torah itself praises them in Moses' words to Aaron: "This is what God said, 'In those near to Me I will sanctify Myself'" (referring to Nadav and Avihu, who were "near to God"). Moses even told Aaron that now, after the death of Nadav and Avihu, it was revealed that "they are greater than you and I." However, they died because they lacked the proper behavior for such a high level.
How do we see this concept in Rashi's words?
Rabbi Eliezer teaches us how profound the submission a person must have before their teacher should be. One might think: I am a wise person and knowledgeable in the Torah, how can I wait for my teacher to tell me the halakha - Torah law? The same applies to serving God: why should I wait for the rabbi's teachings regarding the path of serving God if I can guide myself?
To this we respond: who are higher than Nadav and Avihu?, and yet they were considered to have committed a capital sin by "dictating laws before their master Moshe", to the point that not only were they themselves affected by their fault, but the rest of the people also suffered when the Divine Presence withdrew from the Sanctuary.
From this we see that a Jew must be completely subservient to his teacher. On the other hand, a Jew is required to study Torah and understand it intellectually, to the point of being "filled" with Torah understanding. In other words, a Jew is required to be "drunk," filled with the "wine of Torah.".
Here comes Rabbi Ishmael, who emphasizes that, indeed, one must "drink wine," study Torah with understanding and comprehension, but one does not enter the Temple "full of wine." When a person is before their Creator, both in the Temple literally speaking and in the service of the tefilah - prayer, which is like being in the Temple, one must be in a state of absolute annulment, like a servant before his master.
Moreover, it is the total annihilation of the person during the tefilah which gives the strength so that, later, when studying Torah, one can reach the correct understanding of the concepts studied.
How can these two opposites be combined - on the one hand, total annulment, and on the other understand, What is the deepest expression of being? This force originates from God. Since the Jewish people are "a portion of God on high indeed," God gives them the ability to unite these two opposites. Moreover, the overall goal of all Creation is to unite the physical world with the Divine holiness that transcends the world, as will be revealed with the soon coming of the Messiah.
Adapted from Shulchan Shabbat