Silence In Death

What is the connection between the death of the Nadav and Avihu and the parsha of the forbidden animals?  The parsha of the avodat yom kippurim follows after it mentions the death of Nadav and Avihu. What is the connection between the death of Nadav and Avihu and the avodah of Yom Kippur?  Why was Aharon's acceptance of the death of his sons accepted through silence and not through the normal way of talking about the deceased? 

The midrash (11:6) says וַיַּרְא כָּל הָעָם וַיָּרֹנוּ וַיִּפְּלוּ עַל פְּנֵיהֶם, אָמַר רַב שְׁמוּאֵל בַּר נַחְמָן, כָּל שִׁבְעַת יְמֵי הַסְּנֶה הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְפַתֶּה אֶת משֶׁה שֶׁיֵּלֵךְ בִּשְׁלִיחוּתוֹ לְמִצְרַיִם, הֲדָא הוּא דִכְתִיב (שמות ד, י): גַּם מִתְּמוֹל גַּם מִשִּׁלְשֹׁם גַּם מֵאָז דַּבֶּרְךָ אֶל עַבְדֶּךָ, הֲרֵי שִׁשָּׁה, וּבַשְּׁבִיעִי אָמַר לוֹ (שמות ד, יג): שְׁלַח נָא בְּיַד תִּשְׁלָח, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, משֶׁה, אַתְּ אוֹמֵר שְׁלַח נָא בְּיַד תִּשְׁלָח, חַיֶּיךָ שֶׁאֲנִי צוֹרְרָה לְךָ בִּכְנָפֶיךָ, אֵימָתַי פָּרַע לוֹ, רַבִּי בֶּרֶכְיָה אָמַר רַבִּי לֵוִי וְרַבִּי חֶלְבּוֹ, רַבִּי לֵוִי אָמַר כָּל שִׁבְעַת יְמֵי אֲדָר הָיָה משֶׁה מְבַקֵּשׁ תְּפִלָּה וְתַחֲנוּנִים שֶׁיִּכָּנֵס לְאֶרֶץ יִשְׂרָאֵל, וּבַשְּׁבִיעִי אָמַר לוֹ (דברים ג, כז): כִּי לֹא תַעֲבֹר אֶת הַיַּרְדֵּן הַזֶּה. רַבִּי חֶלְבּוֹ אָמַר כָּל שִׁבְעַת יְמֵי הַמִּלּוּאִים הָיָה מְשַׁמֵּשׁ בִּכְהֻנָּה גְדוֹלָה וְכַסָּבוּר שֶׁלּוֹ הִיא, בַּשְּׁבִיעִי אָמַר לוֹ, לֹא שֶׁלְךָ הִיא אֶלָּא שֶׁל אַהֲרֹן אָחִיךָ הִיא, הֲדָא הוּא דִכְתִיב: וַיְהִי בַּיּוֹם הַשְּׁמִינִי.  What is the connection between Moshe's refusal to take the job of being the leader and redeemer of Klal Yisroel and his loss of the kehunah gedolah and the inability to enter Eretz Yisroel? 

Moshe Rabbenu refused to take up the shlichut that Hashem sent him upon because he was כבד פה וכבד לשון.  The Maharal (Gevurot Ch. 28) explains that since Moshe was total ruchni he could not fit into the worldly bounds that words place upon ideas.  This is why Moshe Rabbenu was the fitting leader for the generation of the midbar, the generation that lived in a miraculous manner.  The mishkan was a place where heaven met earth.  It was a combination of where the finest, beautiful items were used to serve G-d.  Entering Eretz Yisroel provided this challenge for everyone.  People had to ted to earthly matters that are to be used for holy endeavors.  Moshe Rabbenu was not the man for this mission and the kehuna gedolah was given to Aharon and the entery to Eretz Yisroel was led by Yehoshua.  

Nadav and Avihu inherited from their father the ability to bring kedusha to the gashmi as well but they went as step further.  ויחזו את האלקים ויאכלו וישתו. They did not see this as a chutzpah because to them the gashmi was just as holy as the ruchni.  Their אש זרה was trying to emulate the avodah of the שיער לעזעזל that we offer on Yom Kippur.  The sair also counts as an offering to G-d.  Even our sins, that which is not desired becomes part of an offering to G-d.  Nadav and Avihu tried to accomplish the same thing with their offering thas was חוץ לתחום, not in the normal prescribed order.  In theory their practice may not be wrong but the time for such an ability that even an אש זרה can be part of the avodat Hashem has not been reached yet.  That is why Aharon's נחמה was not expressed in words for since the reason for their death involved incorporating the gashmi into the ruchni the nechama had to go the opposite direction and could not be limited to words.  Therefore, following their deaths the Torah gives boundaries to what foods one can eat for we are bound by rules of kedusha and that which can not be  incorporated.  (Based upon articles here and here.)