Rashi on TanakhLeviticus 10

A fire came forth. Rabbi Eliezer says: The sons of Aharon died only because they rendered halachic decisions in the presence of their master Moshe. Rabbi Yishmo’el says: Intoxicated with wine they entered the Sanctuary. You should know [that this is true], for after their death He warned the survivors not to enter the Sanctuary [while] intoxicated with wine. [This] may be compared to a king who had a [faithful] member of his household, etc. as it is [explained] in Vayikro Rabbo.

It is [as Adonoy spoke], etc. Where did He speak? “It is there that I will meet with Bnei Yisrael, and it [the Tabernacle] will be sanctified with My Glory.” Do not read: “with My Glory” (בִכְבוֹדִי), but [rather] “with My honored ones” (בִּמְכוּבָּדַי). Moshe Said to Aharon: “My brother Aharon, I had known that the Temple would be sanctified with those singled out as special by the Omnipresent, and I thought [this must mean] either through me or through you; now I see that they are greater than I or you.”

and Aharon was silent. He received a reward for his silence; what reward did he receive? The Divine Word was specially [directed] to him, for to him alone was said the paroshoh regarding those intoxicated by wine.

Through those that are near Me, My chosen ones.

And in the presence of the entire people I will be glorified. When the Holy One, blessed is He, passes judgement on the righteous, He is feared and exalted and praised. [People say:] “If so with these, how much more so with the wicked”! And so too it states: “You are awesome, O God, from Your Sanctuaries”! Do not read “from Your Sanctuaries” (מִמִּקְדָּשֶׁיךָ), but [rather] “from Your sanctified ones” (מִמְּקוּדָּשֶׁיךָ).

Aharon’s uncle. Uzziel was the brother of Amram, as it is said, “And the sons of Kehos, etc.”

Carry your brothers, etc. As a man who says to another, “Take away the dead [body] from before the bride so as not to disturb the celebration.”

In their tunics, of the dead men. This teaches that their clothes were not burnt, but [only] their souls; something like two threads of fire entered into their nostrils.

Do not let [your hair] grow long. Do not let [your] hair grow; from here [we learn] that a mourner is forbidden [to take] a haircut, but [as for] you, do not disturb the Omnipresent’s celebration.

So that you will not die. Therefore, if you do so, you will die.

Your brothers, the entire House of Yisroel. From here [we learn] that the troubles of Torah Scholars must be mourned by all.

Wine or any other intoxicant. Wine in a manner which intoxicates.

When you enter the Tent of Meeting. I [know] only when you enter the Temple [proper], when you approach the [outer] altar — from whence [do I know this]? “Entering the Tent of Meeting” is said here, and it is said regarding the sanctification of the hands and feet [before] entering the Tent of Meeting. Just as there [Scripture] made approaching the [outer] altar equivalent to entering the Tent of Meeting, so here it made approaching the altar equivalent to entering the Tent of Meeting.

To distinguish, in order that you should distinguish between a proper service and [one which is] improper. Thus you learn that if he performed [the Temple] service his service is invalid.

And to teach. This teaches that one who is intoxicated is forbidden to issue [halachic decisions]. Perhaps [such a person] is worthy of death? The verse says: “you and your sons with you. . . and you will not die.” Kohanim in their [improper] service [are worthy of] death, but the Sages in their halachic decisions are not [worthy of] death.

The surviving, from death. This teaches that death had been decreed on them too for the sin of [Aharon’s making] the [Golden] Calf, as it is said, “And God was exceedingly angry with Aharon to destroy him,” and “destroying” refers only to the death of children, as it is said, “And I will destroy his fruit above.” But Moshe’s prayer cancelled half [the decree], as it is said, “And I also prayed on behalf of Aharon at that time.

Take the meal-offering. Even though you are אוֹנֵן and holy things are forbidden to an אוֹנֵן .

The meal-offering. This is the meal-offering of the eighth [day of the installation] and the meal-offering of Nachshon.

And eat it [as] matzos. What does this verse teach [us]? Because it is a communal meal-offering and a meal-offering [prescribed only] for [that] time, and there is no similar one for [future] generations, it was necessary to set forth the rule of other meal-offerings.

The portion of your sons, daughters have no portion in holy things.

For so have I been commanded. That they should eat it while they are אוֹנְנִים .

The breast of the wave-offering of the communal peace-offerings,

You shall eat in a pure (undefiled) place. Did they then eat the first ones in an impure place? Rather, the first ones, which are most holy things, had to be eaten in a holy place, but these did not have to be eaten “within the hangings,” though they had to be eaten within the camp of Israel, which was pure and thus מְצוֹרָעִים were forbidden to enter there. From here [we learn] that offerings of lesser sanctity (קָדְשֵׁי קָדָשִׁים) may be eaten within the entire city [of Jerusalem].

You and your sons and daughters. You and your sons [are entitled] to a portion, but your daughters are not [entitled] to a portion. However, if you give them gifts, they are permitted to eat of the breast and shoulder. Or [perhaps] even the daughters [are entitled] to a portion? The verse says: “For [as] your portion and the portion of your sons it is given” — there is a portion for the sons but there is no portion for the daughters.

On top of the fats of the fire offering. From here [we learn] that the fats are below at the time of waving, and [we thus learn] the reconciliation of the verses that they not contradict each other — I have already explained the three of them in [the Sidra of] צַו אֶת אַהֲרן .

The goat of the sin-offering. The goat of the additional sacrifices for Rosh Chodesh. They offered three goats [as] sin-offerings on that day, the he-goat [of the installation], the goat [offered by] Nachshon, and the goat [offered as a sin-offering] on Rosh Chodesh, and of all of them, only this one was burnt. The Sages of Israel are in disagreement about this; some say it is was burnt because of impurity which touched it, and some say it was because of the state of אֲנִינוּת, because it is of the holy offerings ordained for all generations, but regarding holy offerings for the time [of installation] they relied on Moshe, who told them regarding the meal-offering: “Eat it [as] matzoh.”

Made a detailed inquiry. Two inquiries: Why was this one burnt? And why were these eaten? That is the version in Toras Kohanim.

With Elozor and Isomor, out of respect for Aharon’s honor he turned his face toward the sons to show his anger.

Saying. He said to them: Answer my questions!

Why did you not eat the sin-offering in a sacred place? Did they then eat it outside the Holy [Place]? Did they not burn it? What [then did he mean by] saying: “in a sacred place”? Rather, he said to them: “Perhaps it went out “beyond the curtains” and became invalid”?

For it is holy of holies, and becomes invalid by being taken [outside]. They said to him, “No.” He [then] said to them: “Since it was in a sacred place, why did you not eat it”?

And He gave it to you, to bear [the iniquity of the congregation]. For the kohanim eat [the sacrificial meat] and the owners find atonement [thereby].

To bear the iniquity of the congregation. From here we learn that it was a goat for [the musaf of] Rosh Chodesh, which atones for the sin of [causing] impurity [to] the Tabernacle and its sacred things. [This is the only possibility,] since the sin-offering of the eighth [day] and the sin-offering [brought by] Nachshon did not come for [the purpose of] atonement.

Behold, its blood was not brought, etc. For if it had been brought, you would have had to burn it, as it is said, “And all sin-offerings whose blood is brought,” etc.

You should certainly have eaten of it. You should have eaten it, even though you are אוֹנְנִים .

As I have commanded you regarding the meal-offering.

Aharon spoke. The term “speaking” is an expression of harshness, as it is said, “The people spoke [against Moshe].” Could it be that Moshe was angered at Elozor and Isomor and Aharon spoke? Thus you know that this was only by way of respect. They thought: It is not proper that our father should sit [silent] [while] we speak in his presence, and it is not proper that a disciple respond to his teacher. Perhaps [they were silent] because Elozor did not have [the ability] to respond? The verse says: “Elozor the kohein said to the soldiers,” etc. Behold, when he wished [to], he spoke in the presence of Moshe and in the presence of the princes [of the tribes]. This I found in the Sifrei of Another Character.

Behold, today they brought. What did he [mean] to say? Rather, Moshe said to him: “Perhaps you sprinkled its blood as אוֹנְנִים, and an אוֹנֵן who performs the service profanes it”? Aharon said to him: “And did they, who are ordinary people, bring [it]? I brought [it], for I am a Kohein Godol, and may bring [a sacrifice while being] an אוֹנֵן .”

And then such [tragedy] befell me. Even if the dead were not my sons, but other relatives for whom I am obligated to be an אוֹנֵן as [I am] for these, as for example, all [those] listed in the paroshoh of kohanim, for whose sake a kohein must [allow himself] to become [ritually] unclean.

[If] I had eaten the sin-offering. And if I had eaten, Would that have been good [in the eyes of Adonoy]?

Today, but the אֲנִינוּת of nighttime is permitted, for [the laws applying to] an אוֹנֵן [relate] only to the day of the burial.

Would that have been good in the eyes of Adonoy? If you heard [this law] regarding holy offerings of a specific time, you should not have taken a lenient view regarding holy offerings that are obligatory on all future generation

It was good in his eyes. He admitted [the justice of Aharon’s argument], and was not ashamed to say: “I had not heard [this].”