Previously, I had written:
3. [Can work either way] N&A were left vulnerable to a form of spiritual "radiation" because their Q'toret with eish zarah was ersatz instead of genuine, leaving them unprotected against "eish Hashem". Not sin so much as a failure to use a bona fide Q'toret allowed them to get burnt. [See Hafatarah of Uzah]. A genuine q'toret was tantamount to a radiation suit. Don't play with the rules lest you risk exposure.Background:
When I was teaching the Parshah at Cong. MT. Sinai in Wash Heights, circa late 1990's, I made a conscious approach to shift away from the idea of punishment and vindictiveness and towards "spiritual consequences" in order to portray that "Elohim-Teva-Middat Haddin" is a function of the natural order and that Elohim is not out to get anyone. I was mostly inspired by Sefer Hachinuch's compassionate approach to Torah, and BE"H I've since discovered a similar Hashqafah in Tomer D'vorah, as well as, to an extent, in other s'farim.
When a child such as myself who once did this - but please do NOT try it at home - sticks his hand into an electric outlet one will receive a shock but not due to a malicious, vindictive G-d.
Similarly, Nadav & Avihu and Uzzah died - according to my parshanut - because they got overwhelmingly exposed to a kind of radiation. This same radiation of shechinah, for instance, could blind those peeking at birkas kohanim in the. Mikdash. Or could kill the Kohein Gadol on YK if or when his Q'toret or Avodah were somehow flawed. The cloud of a valid Q'tores acts as a Divine shield protecting the Kohein Gadol. Nadav & Avihu lacked that.
Uzzah could never touch the Aron Hakodesh with his bare hands and live. I darshen away any "anger" on behalf of Hashem and see it as merely as manifestation of a typical human perception of Divine Anger
L'mashal: my daughter once banged herself as a toddler against the table. The baby-sitter yelled, "bad table" a very human reaction. But the table was static. So was the "radiation" from the Aron in Uzzah's case or the Shechinah in the case of Nadav &Avihu. Their impulsivity got them in trouble by going to an unsafe precinct without proper protection.
Similarly, when one cheats with weights and measures Hashem ALLOWS Amaleiq C"V to harm us. He does not necessarily send them. Yes this is similar to l'havdil Jerry Falwell's "drashah" regarding 9/11, the removal of a Divine Shield. His reason for HOW/WHY that shield was removed is quite debatable, but I had already bought into that approach myself long before 9/11.
An Adam Harishon who defies Hashem by eating the forbidden fruit may not remain in Gan Eden.
A Bnai Yisroel dor hamidbar that weeps over the spies cannot enter Israel.
A King Shaul who saves Agag may not rule. Even though, as per Midrash, Shaul was no sinner, he suffered for his flaw as did all of the above suffer the consequences of their character flaws.
Thus the onesh in the Torah is, to me, Consequences, as in Truth or consequences.
And yes - Once in a while a neis intervenes, for example, in the case of Yosef in the pit, etc.
I hope this helps.