## Kli Yakar on Leviticus Chapter 10

###### Kli Yakar on Leviticus 10:1:1
[Kli Yakar on Leviticus 10:1:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/10:1:1)

**וַיַּקְרִיבוּ לִפְנֵי ה׳ אֵשׁ זָרָה אֲשֶׁר לֹא צִוָּה אוֹתָם.** בְּמָהוּת חֵטְא זֶה רַבּוּ הַדֵּעוֹת. בַּיַּלְקוּט (שמיני תקנד) מַסִּיק בְּשֵׁם רַבִּי מָנִי עַל שֶׁנִּכְנְסוּ שְׁתוּיֵי יַיִן, וְעַל יְדֵי שֶׁנִּכְנְסוּ בְּלֹא רְחִיצַת יָדַיִם וְרַגְלַיִם, וְיֵשׁ אוֹמְרִים שֶׁהָיוּ מְחֻסְּרֵי בְּגָדִים וְהַיְנוּ הַמְּעִיל, וְיֵשׁ אוֹמְרִים עַל שֶׁלֹּא הָיָה לָהֶם בָּנִים, וְיֵשׁ אוֹמְרִים עַל שֶׁלֹּא נָשְׂאוּ נָשִׁים, וְיֵשׁ אוֹמְרִים עַל שֶׁהוֹרוּ הֲלָכָה בִּפְנֵי מֹשֶׁה רַבָּן, וְיֵשׁ אוֹמְרִים עַל שֶׁהָיוּ מְהַלְּכִים וְאוֹמְרִים: מָתַי יָמוּתוּ שְׁנֵי זְקֵנִים הַלָּלוּ וַאֲנִי וְאַתָּה נַנְהִיג שְׂרָרָה עַל הַצִּבּוּר, וְיֵשׁ אוֹמְרִים שֶׁעֲוֹן הָעֵגֶל שֶׁעָשָׂה אַהֲרֹן גָּרְמָה לָהֶם, וְדָרְשׁוּ עַל זֶה פָּסוּק ״יְשַׁלֵּם שְׁנַיִם לְרֵעֵהוּ״ (שמות כב ט). וְכָל הַדֵּעוֹת הַלָּלוּ אַף עַל פִּי שֶׁיֵּשׁ לָהֶם קְצָת סֶמֶךְ מִפְּסוּקִים אֲחֵרִים, מִכָּל מָקוֹם הֲרֵי מִקְרָא זֶה מַכְחִישׁ כָּל הַדֵּעוֹת הָהֵם, שֶׁנֶּאֱמַר: ״וַיַּקְרִיבוּ לִפְנֵי ה׳ אֵשׁ זָרָה אֲשֶׁר לֹא צִוָּה אוֹתָם״, שְׁמַע מִנַּהּ שֶׁלֹּא הָיָה בָהֶם חֵטְא אַחֵר כִּי אִם זֶה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And they offered before the Lord strange fire, which He had not commanded them.”** Regarding the nature of this sin, there are many opinions in the Yalkut (Shemini 554). It concludes in the name of Rabbi Mani that they entered intoxicated with wine, and because they entered without washing their hands and feet, and some say they were lacking garments, specifically the robe, and some say it was because they had no children, and some say because they did not marry wives, and some say because they ruled on matters of law in the presence of Moses their teacher, and some say because they were walking and saying, “When will these two old men die, and you and I will lead the congregation with authority,” and some say that the sin of the golden calf that Aaron made caused their punishment, and they expounded on this the verse *he shall pay two to his fellow* (Exodus 22:9). And all these opinions, even though they have some support from other verses, nevertheless this verse contradicts all those opinions, as it is said, *And they offered before the Lord strange fire, which He had not commanded them*, which implies that they had no other sin except this one.


###### Kli Yakar on Leviticus 10:1:2
[Kli Yakar on Leviticus 10:1:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/10:1:2)

עַל כֵּן חָל עָלַי חוֹבַת בֵּאוּר לְהַמְלִיץ בְּעַד כָּל הַדֵּעוֹת הַלָּלוּ, וְלוֹמַר שֶׁכֻּלָּם מָצְאוּ לָהֶם סֶמֶךְ מִן פָּסוּק זֶה, לְפִי שֶׁקָּשֶׁה לָהֶם, הֲלֹא כְּבָר נֶאֱמַר (ויקרא א ז): ״וְנָתְנוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֵשׁ״ וְגוֹ׳, שֶׁמִּצְוָה לְהָבִיא מִן הַהֶדְיוֹט, וְאֵיךְ יֹאמַר ״אֲשֶׁר לֹא צִוָּה אוֹתָם״. וְאֵין לוֹמַר כְּדִבְרֵי מַהֲרִי״א שֶׁהָיָה לָהֶם לִקַּח אֵשׁ הַקְּטֹרֶת מִמִּזְבַּח הָעוֹלָה, שֶׁהֲרֵי צִוּוּי זֶה הָיָה אַחֲרֵי מוֹת בְּנֵי אַהֲרֹן, וְשָׁם נֶאֱמַר (שם טז יב): ״וְלָקַח מְלֹא הַמַּחְתָּה גַּחֲלֵי אֵשׁ מֵעַל הַמִּזְבֵּחַ מִלִּפְנֵי ה׳״ וְגוֹ׳. עַל כֵּן רָאוּי לְפָרֵשׁ אֵשׁ זָרָה זוֹ עַל צַד הַזָּרוּת וְהָרֶמֶז עַל שְׁאָר דְּבָרִים שֶׁנִּרְמְזוּ בְּאֵשׁ זָרָה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Therefore, the obligation of explanation falls upon me to advocate for all these opinions,** and to say that all of them found support from this verse because they found it difficult [to understand]: Isn’t it already stated *And the sons of Aaron the priest shall put fire, etc.* (Leviticus 1:7) that there is a commandment to bring [fire] from ordinary [sources], so how can it say *which He had not commanded them*? And one cannot say, as Abarbanel says, that they should have taken the fire for the incense from the altar of burnt offering, because that commandment was [given] after the death of Aaron’s sons, and there it states *And he shall take a censer full of burning coals of fire from before the Lord, etc.* (Leviticus 16:12). Therefore, it is appropriate to interpret this *strange fire* as referring to strangeness and alluding to other matters that are hinted at in the [phrase] *strange fire*.


###### Kli Yakar on Leviticus 10:1:3
[Kli Yakar on Leviticus 10:1:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/10:1:3)

כִּי דַּעַת הָאוֹמֵר שְׁתוּיֵי יַיִן נִכְנְסוּ, סוֹבֵר שֶׁאֵשׁ זָרָה זֶה מְדַבֵּר בְּיַיִן הַבּוֹעֵר בָּאָדָם כְּאֵשׁ, כְּמוֹ שֶׁכָּתוּב (ישעיה ה יא): ״מְאַחֲרֵי בַנֶּשֶׁף יַיִן יַדְלִיקֵם״, וְהוּא דְּלֵקָה מַמָּשׁ מִן הַשְּׂרֵפָה אֲשֶׁר שָׂרַף בְּקִרְבָּם הַיַּיִן. וְאַף עַל פִּי שֶׁפָּרָשַׁת ״יַיִן וְשֵׁכָר אַל תֵּשְׁתְּ״ עֲדַיִן לֹא נֶאֶמְרָה לָהֶם, מִכָּל מָקוֹם עַל דֶּרֶךְ ״הַקְרִיבֵהוּ נָא לְפֶחָתֶךָ״ הָיָה לָהֶם לֵידַע מִסְּבָרָא כִּי אֵין לָבוֹא בְּשַׁעַר הַמֶּלֶךְ וְהוּא שִׁכּוֹר. וּרְאָיָה גְּדוֹלָה לְדֵעָה זוֹ מִמַּה שֶּׁכָּתוּב (שמות כד יא): ״וְאֶל אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ״, מִכְּלָל שֶׁהָיוּ רְאוּיִין לִשְׁלִיחַת יָד עַל מָה שֶׁאָכְלוּ וְשָׁתוּ וְזָנוּ עֵינֵיהֶם מִן הַשְּׁכִינָה מִתּוֹךְ לֵב גַּס שֶׁל מַאֲכָל וּמִשְׁתֶּה. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ויק״ר כ י) שֶׁלֹּא רָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְעַרְבֵּב שִׂמְחַת הַתּוֹרָה וְהִמְתִּין לָהֶם עַד יוֹם זֶה. וְקָשֶׁה מָה יוֹם מִיָּמִים, וְעוֹד שֶׁהֲרֵי גַּם יוֹם זֶה נִקְרָא ״שִׂמְחַת לִבּוֹ״, שֶׁכֵּן דָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (תענית כו:): ״בְּיוֹם חֲתֻנָּתוֹ״ זֶה מַתַּן תּוֹרָה, ״וּבְיוֹם שִׂמְחַת לִבּוֹ״ זֶה חֲנֻכַּת בֵּית הַמִּקְדָּשׁ, וְהָיָה לוֹ לְהַמְתִּין עוֹד. אֶלָּא לְפִי שֶׁבְּיוֹם זֶה חָזְרוּ וְשָׁנוּ בְּאִוַּלְתָּם וַיַּקְרִיבוּ לִפְנֵי ה׳ אֵשׁ זָרָה אֲשֶׁר בָּעֲרָה בְּקִרְבָּם מִצַּד הַיַּיִן, וּמִתּוֹךְ רוֹב שְׁתִיָּה בָּאוּ לִפְנֵי ה׳ אֲשֶׁר לֹא כַדָּת, עַל כֵּן לֹא רָצָה ה׳ לְהַמְתִּין לָהֶם עוֹד, כְּדֵי שֶׁלֹּא יִהְיֶה הַדָּבָר בְּעֵינֵיהֶם כְּהֶתֵּר, כִּי הָעוֹבֵר עֲבֵרָה וְשָׁנָה בָּהּ הֻתְּרָה לוֹ (יומא פו:). וְעַל כֵּן נֶאֱמַר לְאַהֲרֹן אַחֲרֵי מוֹת שְׁנֵי בָּנָיו צִוּוּי ״בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ״ וְגוֹ׳ (טז ג) בְּיוֹם צוֹם כִּפּוּר, יוֹם עַנּוֹת אָדָם נַפְשׁוֹ, כִּי אָז הוּא בָּא בְּהַכְנָעָה לִפְנֵי בּוֹרְאוֹ לֹא מִתּוֹךְ לֵב גַּס, כִּי הַיַּיִן בּוֹגֵד, גֶּבֶר יָהִיר וְלֹא יִנְוֶה (חבקוק ב ה).

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**The view that they entered intoxicated with wine** holds that *strange fire* refers to wine that burns within a person like fire, as it is written *Woe unto them that rise up late at night, when wine inflames them* (Isaiah 5:11), which is literally a burning from the fire that the wine kindled within them. And although the commandment *Do not drink wine or strong drink* had not yet been given to them, nevertheless, following the principle of *Offer it now to your governor* (Malachi 1:8), they should have reasoned that one should not enter the King’s gate while drunk.
Strong evidence for this view comes from what is written *And upon the nobles of the children of Israel He laid not His hand* (Exodus 24:11). This implies that they deserved to have His hand laid upon them for having eaten, drunk, and feasted their eyes on the Divine Presence with the coarseness of heart that comes from food and drink. And our Sages said that the Holy One, blessed be He, did not want to disturb the joy of the Torah, so He waited for this day. But this is difficult to understand: why this day rather than another? Furthermore, this day too is called *the day of His heart’s gladness*, as our Sages interpreted: *the day of His wedding* refers to the giving of the Torah, and *the day of His heart’s gladness* refers to the dedication of the Temple. So He should have waited even longer.
But rather, on this day they repeated their folly and *offered strange fire before the Lord* that burned within them from the wine, and through excessive drinking they came before the Lord improperly. Therefore, the Lord did not want to wait any longer, lest the matter appear permissible in their eyes, for “one who commits a transgression and repeats it, it becomes permitted to him.” Thus, after the death of Aaron’s two sons, Aaron was commanded, *With this shall Aaron enter into the holy place* (Leviticus 16:3) — on the Day of Atonement, a day when a person afflicts his soul, for then he comes before his Creator in humility, not with coarseness of heart, for *wine is a traitor; the arrogant man shall not abide* (Habakkuk 2:5).


###### Kli Yakar on Leviticus 10:1:4
[Kli Yakar on Leviticus 10:1:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/10:1:4)

וּלְמַאן דְּאָמַר שֶׁלֹּא נָשְׂאוּ נָשִׁים, הָיָה אֵשׁ הַתַּאֲוָה בּוֹעֵר בָּהֶם, כִּי כָל מִי שֶׁאֵינוֹ נָשׂוּי מָלֵא הִרְהוּרֵי עֲבֵרָה מִן אֵשׁ זָרָה, וּבְרוֹתְחִין קִלְקְלוּ בְּרוֹתְחִין נִדּוֹנוּ (סנהדרין קח:). וְכֵן מָצִינוּ בַּגְּמָרָא נוּרָא בֵּי עַמְרָם כוּ׳ (קידושין פא) עַל חֶמְדַּת נָשִׁים הַבּוֹעֵר בְּקִרְבּוֹ כְּאֵשׁ בִּנְעֹרֶת.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And according to the one who says they did not marry women,** the fire of desire was burning within them, for anyone who is not married is full of sinful thoughts from a strange fire. And with boiling [passion] they sinned, with boiling [punishment] they were judged (Sanhedrin 108b). And similarly we find in the Gemara “Fire in the house of Amram, etc.” (Kiddushin 81a), regarding the desire for women that burns within him like fire in flax.


###### Kli Yakar on Leviticus 10:1:5
[Kli Yakar on Leviticus 10:1:5](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/10:1:5)

וּלְמַאן דְּאָמַר שֶׁהָיוּ חֲסֵרִים מְעִיל, יָדוּעַ שֶׁהַמְּעִיל מְכַפֵּר עַל לָשׁוֹן הָרָע (ערכין טז), וְאֵלּוּ סִפְּרוּ לָשׁוֹן הָרָע עַל מֹשֶׁה וְאַהֲרֹן, וְאָמְרוּ: מָתַי יָמוּתוּ שְׁנֵי זְקֵנִים הַלָּלוּ וְכוּ׳, רָצוּ בָּזֶה שֶׁאֵינָן רְאוּיִין לִהְיוֹת מַנְהִיגִים כִּי אִם מִצַּד זִקְנָתָם לֹא מִצַּד מַעֲלָתָם. וְכָל מְסַפֵּר לָשׁוֹן הָרָע מַקְרִיב אֵשׁ זָרָה, גֶּחָלִים בָּעֲרוּ מִמֶּנּוּ, כְּמוֹ שֶׁכָּתוּב (משלי כו יח): ״כְּמִתְלַהְלֵהַּ הַיּוֹרֶה זִקִּים חִצִּים וָמָוֶת״, וְהַיְינוּ זִיקֵי דְּנוּר, כִּי יָצָא כַבָּרָק חִצּוֹ, וְעַל כֵּן דִּינוֹ בָּאֵשׁ, כְּמוֹ שֶׁנֶּאֱמַר (תהלים קכ ג-ד): ״מַה יִּתֵּן לְךָ וּמַה יֹּסִיף לָךְ לָשׁוֹן רְמִיָּה, חִצֵּי גִבּוֹר שְׁנוּנִים עִם גַּחֲלֵי רְתָמִים״. וְלָכֵן נִדּוֹנוּ גַּם הֵמָּה בָּאֵשׁ. וְאִלּוּ הָיוּ לְבוּשֵׁי מְעִיל הָיָה מְכַפֵּר עֲלֵיהֶם עַל לָשׁוֹן הָרָע. וְיִכְלוֹל דִּמְיוֹן הָאֵשׁ מִדַּת גַּסּוּת הָרוּחַ, כִּי כָל גַּס רוּחַ רוֹצֶה לַעֲלוֹת לְמַעְלָה כְּטֶבַע הָאֵשׁ הָעוֹלָה לְמַעְלָה, וְעַל כֵּן דִּינוֹ בָּאֵשׁ, כַּמְבֹאָר לְמַעְלָה בְּפָרָשַׁת צַו עַל אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: ״הִוא הָעֹלָה עַל מוֹקְדָה״, כָּל הַמִּתְגָּאֶה נִדּוֹן בָּאֵשׁ (ויק״ר ז ו). וּבְנֵי אַהֲרֹן הֵגִיסוּ לִבָּם בְּהַקְרָבָה זוֹ, וְהַיְינוּ אֵשׁ זָרָה. וְדָבָר זֶה יִכְלוֹל הַרְבֵּה דֵּעוֹת: הֵן דַּעַת הָאוֹמֵר שֶׁהָיוּ שְׁתוּיֵי יַיִן דְּהַיְינוּ מִתּוֹךְ לֵב גַּס, הֵן דַּעַת הָאוֹמֵר שֶׁלֹּא נָשְׂאוּ נָשִׁים בַּעֲבוּר רוֹב גַּסּוּת רוּחָם בְּחָשְׁבָם כִּי אֵין עַל עָפָר מָשְׁלָם, הֵן דַּעַת הָאוֹמֵר שֶׁלֹּא נָטְלוּ עֵצָה זֶה מִזֶּה בַּעֲבוּר רוֹב גַּסּוּת רוּחָם, הֵן דַּעַת הָאוֹמֵר שֶׁהוֹרוּ הֲלָכָה בִּפְנֵי מֹשֶׁה רַבָּן כִּי לְרוֹב גַּסּוּת לֹא נָטְלוּ רְשׁוּת מִמֹּשֶׁה, הֵן לְדַעַת הָאוֹמֵר וַאֲנִי וְאַתָּה נַנְהִיג שְׂרָרָה כוּ׳.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And according to the opinion that they were missing a robe,** it is known that the robe atones for evil speech (Arakhin 16a), and these [sons of Aaron] spoke evil about Moses and Aaron, saying, “When will these two old men die?” etc. They meant by this that they were not fit to be leaders except due to their old age, not because of their merit. Anyone who speaks evil speech brings forth a strange fire, “coals are kindled by it,” as it is written *Like a madman who throws firebrands, arrows, and death* (Proverbs 26:18). These are sparks of fire, for *His arrow goes forth like lightning*, and therefore his judgment is with fire, as it is written *What shall be given to you, and what shall be done more to you, O deceitful tongue? Sharp arrows of the mighty, with coals of broom* (Psalms 120:3-4). Therefore, they too were judged with fire. And if they had worn the robe, it would have atoned for them for their evil speech.
This comparison to fire also includes the attribute of arrogance, for every arrogant person wants to rise upward, like the nature of fire which rises upward, and therefore his judgment is with fire, as explained above in Parashat Tzav on our Sages’ teaching on *It is the burnt offering on its altar flame* — anyone who is prideful is judged with fire (Vayikra Rabbah 7:6). And the sons of Aaron were arrogant in this offering, which is the “strange fire.” This concept encompasses many opinions: the opinion that they were intoxicated with wine, meaning out of arrogance; the opinion that they did not marry women because of their extreme arrogance, thinking that no one on earth was their equal; the opinion that they did not consult with each other because of their great arrogance; the opinion that they ruled on a matter of law in front of Moses their teacher, for due to their arrogance they did not seek permission from Moses; and the opinion that [they said], “I and you will lead with authority,” etc.


###### Kli Yakar on Leviticus 10:1:6
[Kli Yakar on Leviticus 10:1:6](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/10:1:6)

וּמַאן דְּאָמַר שֶׁלֹּא הָיָה לָהֶם בָּנִים, נִרְאֶה שֶׁסּוֹבֵר גַּם הוּא כְּדַעַת הַמִּדְרָשׁ הָאוֹמֵר שֶׁנִּפְקַד עֲלֵיהֶם עֲוֹן הָעֵגֶל. וּלְפִי שֶׁבַּעֲבוֹדָה זָרָה כָּךְ הִיא הַמִּדָּה, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא פּוֹקֵד עֲוֹן אָבוֹת עַל בָּנִים וְעַל בְּנֵי בָנִים (שמות לד ז), וְלִכְבוֹד אַהֲרֹן הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַאֲרִיךְ אַפּוֹ וְגָבָה דִּילֵיהּ מִן בְּנֵי בָנִים, אַךְ לְפִי שֶׁלֹּא הָיָה לָהֶם בָּנִים נִפְקַד הֶעָוֹן עֲלֵיהֶם. וְאוּלַי שֶׁבִּשְׁעַת שִׂימַת אֵשׁ זָרָה הָיוּ מְהַרְהֲרִין בְּאֵשׁ הָעֵגֶל, כִּי הִשְׁלִיךְ שָׁם אַהֲרֹן הַזָּהָב וַיֵּצֵא הָעֵגֶל הַזֶּה, וְחָשְׁבוּ שֶׁעַל יְדֵי הָאֵשׁ זָרָה נַעֲשָׂה הַנֵּס הַהוּא, כָּךְ הִרְהֲרוּ בְּשִׂימַת אֵשׁ זֶה שֶׁיֵּעָשֶׂה לָהֶם נֵס עַל יָדוֹ. וַה׳ יָדַע מַחְשְׁבוֹת לִבָּם כִּי אֵשׁ זָרָה הֵמָּה מַקְרִיבִים לְפָנָיו, עַל כֵּן דָּנָם בָּאֵשׁ, כְּדֶרֶךְ שֶׁנֶּאֱמַר בָּעֵגֶל וַיִּשְׂרֹף אֹתוֹ בָּאֵשׁ (שם לב כ).

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And the one who says they had no children,** it appears that he also holds like the view of the Midrash which says that they were punished for the sin of the Golden Calf. And since with idolatry the rule is that the Holy One, blessed be He, *visits the iniquity of the fathers upon the children and upon the children’s children* (Exodus 34:7), and out of respect for Aaron, the Holy One, blessed be He, extended His patience and collected His due from the grandchildren. But since they had no children, the sin was collected from them directly. And perhaps at the time of offering the strange fire, they were contemplating the fire of the Golden Calf, because Aaron had cast the gold there and this calf emerged, and they thought that through the strange fire that miracle had occurred. Similarly, they contemplated when placing this fire that a miracle would be performed for them through it. And God knew their thoughts, that they were offering strange fire before Him, therefore He judged them with fire, just as it is said regarding the Golden Calf, *and he burned it with fire* (Exodus 32:20).


###### Kli Yakar on Leviticus 10:1:7
[Kli Yakar on Leviticus 10:1:7](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/10:1:7)

וְדַעַת הָאוֹמֵר שֶׁלֹּא הָיוּ רְחוּצֵי יָדַיִם וְרַגְלַיִם, סוֹבֵר שֶׁהַיְינוּ אֵשׁ זָרָה, לְפִי שֶׁלֹּא קִדְּשׁוּ יְדֵיהֶם וְרַגְלֵיהֶם מִן הַכִּיּוֹר הָיוּ חֻלִּין בִּמְקוֹם קֹדֶשׁ, וְעַל כֵּן נִקְרָא הָאֵשׁ ״אֵשׁ זָרָה״, כִּי הַזָּרוּת הֵפֶךְ הַקְּדֻשָּׁה, כְּמוֹ שֶׁכָּתוּב (ויקרא כב י): ״וְכָל זָר לֹא יֹאכַל קֹדֶשׁ״, לְכָךְ נֶאֱמַר ״אִישׁ מַחְתָּתוֹ״, כְּאִלּוּ הָיְתָה מַחְתָּה שֶׁלּוֹ שֶׁאֵין בָּהּ צַד קְדֻשָּׁה, וְכָל זֶה מִצַּד שֶׁלֹּא קִדְּשׁוּ יְדֵיהֶם וְרַגְלֵיהֶם. וְעַל שֶׁחָטְאוּ בַּמַּיִם עַל כֵּן נִדּוֹנוּ בָּאֵשׁ הַשּׁוֹלֵט בְּמָקוֹם שֶׁאֵין מַיִם מְצוּיִין לְכַבּוֹתוֹ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**The opinion that says they did not wash their hands and feet** holds that this is what is meant by *strange fire*: Because they did not sanctify their hands and feet from the basin, they were profane in a holy place, and therefore the fire is called *strange fire*. For strangeness is the opposite of holiness, as it is written *And no stranger shall eat of the holy thing* (Leviticus 22:10). That is why it says *each man his censer*, as if the censer was his own, without any aspect of holiness. All this was because they did not sanctify their hands and feet. And because they sinned with water, they were therefore judged with fire, which prevails in a place where water is not available to extinguish it.


###### Kli Yakar on Leviticus 10:3:1
[Kli Yakar on Leviticus 10:3:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/10:3:1)

**הוּא אֲשֶׁר דִּבֶּר ה׳ לֵאמֹר בִּקְרֹבַי אֶקָּדֵשׁ.** פֵּרֵשׁ רַשִׁ״י: וְהֵיכָן דִּבֵּר, ״וְנִקְדַּשׁ בִּכְבוֹדִי״ (שמות כט מג), אַל תִּקְרֵי בִּכְבוֹדִי אֶלָּא בִּמְכֻבָּדַי. וְאֵין צֹרֶךְ לָזֶה, שֶׁהֲרֵי נֶאֱמַר כָּאן: ״וְעַל פְּנֵי כָל הָעָם אֶכָּבֵד״, אִם כֵּן פֵּרוּשׁ הַכָּתוּב כָּךְ הוּא: ״וְנִקְדַּשׁ״, רָצָה לוֹמַר הַבַּיִת יִהְיֶה נִקְדָּשׁ בְּדָבָר שֶׁהוּא כְּבוֹדִי, שֶׁעַל יָדוֹ אֶכָּבֵד עַל פְּנֵי כָל הָעָם, וְאֵין זֶה כִּי אִם בִּקְרוֹבֵי הַשֵּׁם יִתְבָּרַךְ, כִּי כָל הַקָּרֵב הַקָּרֵב בְּיוֹתֵר אֶל הַשֵּׁם יִתְבָּרַךְ מִמֶּנּוּ יִלְמְדוּ כָּל הַפְּחוּתִים מֵעֶרְכּוֹ קַל וָחֹמֶר, לוֹמַר, אִם אֵשׁ אָחֲזָה בַּלַּחִים מַה יַּעֲשׂוּ קוֹצִים יְבֵשִׁים כְּסוּחִים, וְאָז יִקְחוּ כֻלָּם מוּסָר. וְזֶהוּ כְּבוֹדוֹ שֶׁל הַשֵּׁם יִתְבָּרַךְ עַל פְּנֵי כָל הָעָם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**This is what the Lord spoke saying, “Through those who are near to Me I will be sanctified.”** Rashi explains: And where did God speak [this]? *And it shall be sanctified through My glory* (Exodus 29:43). Do not read *through My glory* [*bichvodi*] but “through My honored ones” [*bimchubadai*]. However, this interpretation is unnecessary because it says here, *and before all the people I will be honored*. Therefore, the meaning of the verse is: “And it shall be sanctified” — meaning the House [Temple] will be sanctified through that which is My glory, through which I will be honored before all the people. And this only happens through those who are close to the Holy One, blessed be He, because whoever draws nearer to God — from him all those of lesser rank will learn a fortiori [all the more so] reasoning, saying: “If fire has caught the green [wood], what will become of the dry, worthless thorns?” And then everyone will take moral instruction, and this is the glory of the Holy One, blessed be He, before all the people.


###### Kli Yakar on Leviticus 10:3:2
[Kli Yakar on Leviticus 10:3:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/10:3:2)

וְזֶהוּ שֶׁפֵּרֵשׁ רַשִׁ״י: אָמַר לוֹ מֹשֶׁה לְאַהֲרֹן, אַהֲרֹן אָחִי, יוֹדֵעַ הָיִיתִי שֶׁיִּתְקַדֵּשׁ הַבַּיִת בִּמְיֻדָּעָיו שֶׁל מָקוֹם וְהָיִיתִי סָבוּר אוֹ בִי אוֹ בְךָ, עַכְשָׁיו אֲנִי רוֹאֶה שֶׁהֵם גְּדוֹלִים מִמֶּנִּי וּמִמְּךָ, וּבַמֶּה יִוָּדַע אֵיפֹה שֶׁהֵם גְּדוֹלִים, אֶלָּא וַדַּאי שֶׁכָּךְ בֵּאוּר הָעִנְיָן, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא אוֹחֵז בִּשְׁנֵי קְצָווֹת: הַקָּצֶה הָאֶחָד הוּא שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְדַקְדֵּק עִם הַצַּדִּיקִים יוֹתֵר מִבְּזוּלָתָם, הַקָּצֶה הַשֵּׁנִי שֶׁמַּעֲנִישָׁם אֲפִלּוּ עַל שְׁגִיאָה קְטַנָּה, וְכָל זֶה כְּדֵי שֶׁיִּלְמְדוּ מֵהֶם קַל וָחֹמֶר הַנִּזְכָּר כָּל הַפְּחוּתִים מֵעֶרְכָּם, מַה שֶּׁלֹּא הָיוּ יְכוֹלִין לִלְמֹד קַל וָחֹמֶר זֶה אִם הָיָה מַעֲנִישׁ אֵיזוֹ אָדָם בֵּינוֹנִי אוֹ אִם הָיָה מַעֲנִישׁוֹ עַל אֵיזוֹ עָוֹן גָּדוֹל, וְהַכָּתוּב אוֹמֵר ״וְעַל פְּנֵי כָל הָעָם אֶכָּבֵד״, מַשְׁמַע שֶׁכֻּלָּם יִהְיוּ נִזְהָרִים בִּכְבוֹדִי מֵאָז וָהָלְאָה, כִּי כֻלָּם יִקְחוּ מוּסָר בְּקַל וָחֹמֶר זֶה, וְאִם לֹא הָיוּ גְּדוֹלִים גַּם מִמֶּנִּי אָז לֹא יַגִּיעַ מוּסָר זֶה לְכֻלָּם, כִּי הַגְּדוֹלִים מֵעֶרְכָּם יֹאמְרוּ לֹא תַגִּיעַ בַּעֲדֵינוּ הָרָעָה וְלֹא יֻקַּח מוּסָר זֶה כִּי אִם לַפְּחוּתִים מֵהֶם. וַאֲפִלּוּ לַשָּׁוִים לָהֶם בְּמַדְרֵגָה לֹא יַגִּיעַ, כִּי כָּל אֶחָד יִטְעֶה לוֹמַר אֲנִי גָּדוֹל מֵחֲבֵרִי, זוּלַת מִי שֶׁהַכֹּל מוֹדִים בּוֹ שֶׁהוּא גָּדוֹל מִכֻּלָּם, מִמֶּנּוּ יֻקַּח מוּסָר לַכֹּל. וְזֶהוּ עִנְיַן קִדּוּשׁ הַשֵּׁם, כִּי מֵאָז יְראוּ אֶת ה׳ קְדוֹשָׁיו, וְזֶהוּ שֶׁאָמַר ״בִּקְרֹבַי אֶקָּדֵשׁ״, בְּמִי שֶׁהוּא קָרוֹב אֵלַי יוֹתֵר מִזּוּלָתוֹ בּוֹ אֶקָּדֵשׁ, כִּי עַל יָדוֹ ״עַל פְּנֵי כָל הָעָם אֶכָּבֵד״, יַגִּיעַ הַמּוּסָר לְכֻלָּם, וְהוּא שֶׁנֶּאֱמַר (ויקרא טז א): ״בְּקָרְבָתָם לִפְנֵי ה׳ וַיָּמֻתוּ״, לְפִי שֶׁהָיוּ קְרוֹבִים אֶל ה׳ יוֹתֵר מִזּוּלָתָם, עַל כֵּן ״וַיָּמֻתוּ״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And this is what Rashi explains,** Moses said to Aaron, “Aaron my brother, I knew that the house would be sanctified through those who are intimate with God, and I thought it would be either through me or through you. Now I see that they [Nadab and Abihu] are greater than both of us.” And how do we know that they are greater? It is certainly that the explanation of the matter is that the Holy One, blessed be He, holds two extremes: The first extreme is that the Holy One, blessed be He, is more exacting with the righteous than with others; the second extreme is that He punishes them even for a small error. All this is so that others of lesser stature might learn from them the aforementioned kal *vachomer* [a fortiori reasoning]. This would not have been possible to learn if He had punished some average person or if He had punished for some great sin. And the verse says, *And before all the people I will be glorified*, meaning that everyone will be careful with My honor from then on, for they will all take this moral lesson through kal *vachomer*. If they [Nadab and Abihu] had not been greater even than me [Moses], then this moral lesson would not have reached everyone, because those greater than them would say, “This evil will not reach us,” and this moral lesson would only be taken by those lesser than them. Even those equal to them in stature would not be affected because each one would mistakenly say, “I am greater than my fellow.” Only from one whom all acknowledge to be greater than everyone else will a moral lesson be taken by all. This is the concept of the sanctification of God’s Name, for from then on *His holy ones will fear the Lord*. And this is what was meant by *through those close to Me I will be sanctified* — through one who is closer to Me than others, through him I will be sanctified, because through him *before all the people I will be glorified* — the moral lesson will reach everyone. And this is [the understanding of] what is said *When they drew near [korvatam] before the Lord and died* (Leviticus 16:1). Because they were closer [*kerovim*] to the Lord than others, therefore they died.


###### Kli Yakar on Leviticus 10:3:3
[Kli Yakar on Leviticus 10:3:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/10:3:3)

וְזֶהוּ טַעַם ״וַתֹּאכַל בִּקְצֵה הַמַּחֲנֶה״, שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ילקו״ש תשלב) בִּקְצִינִים שֶׁבַּמַּחֲנֶה, וְכֶאֱמֹר רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ב״ק ס.): אֵין הַפֻּרְעָנוּת בָּא לָעוֹלָם כִּי אִם בַּעֲבוּר הָרְשָׁעִים, וְאֵינוֹ מַתְחִיל כִּי אִם בַּצַּדִּיקִים כוּ׳. וּבֵאוּר הַדָּבָר שֶׁלְּכָךְ מַתְחִיל בַּצַּדִּיקִים בַּעֲבוּר שֶׁיִּקְחוּ הָרְשָׁעִים מוּסָר, וְזֶהוּ שֶׁאָמַר: ״וַאֲחֵיכֶם כָּל בֵּית יִשְׂרָאֵל יִבְכּוּ״ וְגוֹ׳, יִפְחֲדוּ וְיִדְאֲגוּ לְנַפְשָׁם שֶׁלֹּא יִקְרֶה לָהֶם כַּאֲשֶׁר קָרָה לְאֵלּוּ בִּרְאוֹתָם כִּי לֹא יִשָּׂא ה׳ פְּנֵי אִישׁ. וְזֶה פֵּרוּשׁ יָקָר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And this is the reason for “And it consumed at the edge of the camp.”** Our Sages interpreted this (Yalkut Shimoni 432) as referring to the leaders of the camp. And as our Sages said (Bava Kamma 60a), “Punishment comes to the world only because of the wicked, but it always begins with the righteous, etc.” The explanation of this matter is that punishment begins with the righteous so that the wicked will learn a moral lesson. And this is what is meant by *And your brothers, the entire house of Israel, shall weep, etc.* They will fear and worry for themselves that what happened to these individuals should not happen to them, when they see that God does not show favoritism to anyone. And this is a precious interpretation.


###### Kli Yakar on Leviticus 10:9:1
[Kli Yakar on Leviticus 10:9:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/10:9:1)

**יַיִן וְשֵׁכָר אַל תֵּשְׁתְּ וְגוֹ׳.** סָמַךְ צִוּוּי זֶה לְכָאן לְפִי שֶׁלֹּא נִבְרָא הַיַּיִן כִּי אִם לְנַחֵם בּוֹ הָאֲבֵלִים (עירובין סה), וְיַחְשֹׁב אַהֲרֹן שֶׁבְּאֶבְלוֹ לְפָחוֹת מֻתָּר לוֹ לִשְׁתּוֹת יַיִן, עַל כֵּן הִזְהִירוֹ כָּאן שֶׁאֲפִלּוּ בְּאֶבְלוֹ אָסוּר לוֹ לִשְׁתּוֹתוֹ דֶּרֶךְ שִׁכְרוּת. וְרַשִׁ״י פֵּרֵשׁ עַל ״וַיִּדֹּם אַהֲרֹן״ שֶׁקִּבֵּל שָׂכָר עַל שְׁתִיקָתוֹ, שֶׁנִּתְיַחֵד לוֹ לְבַדּוֹ דִּבּוּר זֶה. רָמַז כָּאן שֶׁנִּקְרָא שִׁכּוֹר כָּל שֶׁאֵינוֹ יָכוֹל לְדַבֵּר בִּפְנֵי הַמֶּלֶךְ, עַל כֵּן נִתְיַחֵד אֵלָיו הַדִּבּוּר לְהוֹרוֹת לוֹ שֶׁלֹּא יִהְיֶה כָּל כָּךְ שִׁכּוֹר עַד שֶׁאֵינוֹ יָכוֹל לְדַבֵּר לִפְנֵי הַמֶּלֶךְ, אֶלָּא יִהְיֶה כָּל זְמַן מְיֻשָּׁב בְּדַעְתּוֹ עַד שֶׁיּוּכַל לְהָשִׁיב. זֶהוּ שֶׁאָמַר: ״וַיְדַבֵּר ה׳ אֶל אַהֲרֹן לֵאמֹר״, בְּמִלַּת ״לֵאמֹר״ חָתַם לוֹ כָּל הָעִנְיָן, לוֹמַר לְךָ שֶׁיִּהְיֶה מוּכָן תָּמִיד לֵאמֹר וּלְהָשִׁיב לַמֶּלֶךְ בָּרוּךְ הוּא. וְכָל מִצְוָה זוֹ בָּאָה לוֹ בִּזְכוּת ״וַיִּדֹּם אַהֲרֹן״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Wine and strong drink do not drink, etc.** [God] placed this commandment here because wine was only created to comfort mourners (Eruvin 65), and Aaron might think that in his mourning he would at least be permitted to drink wine. Therefore, He warned him here that even in his mourning it is forbidden for him to drink it to the point of intoxication. Rashi explained regarding *Aaron was silent* that he received reward for his silence, in that this speech was designated to him alone. It is alluded here that anyone who cannot speak before the king is called drunk, therefore the speech was designated to him to instruct him not to be so drunk that he cannot speak before the king, but rather to be composed in his mind at all times so that he can respond. That is why it says *And the Lord spoke to Aaron, saying*: with the word *saying*, [God] sealed the entire matter for him, to tell you that he should always be ready to speak and respond to the King, blessed be He. And this entire commandment came to him by virtue of *Aaron was silent*.


###### Kli Yakar on Leviticus 10:9:2
[Kli Yakar on Leviticus 10:9:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/10:9:2)

דָּבָר אַחֵר: **רָמַז כָּאן לְמַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שם סה.): נִכְנַס יַיִן יָצָא סוֹד,** לְפִיכָךְ נִתְיַחֵד אֵלָיו הַדִּבּוּר כְּמֶלֶךְ הַמְגַלֶּה לְעַבְדּוֹ אֵיזוֹ סוֹד וְלֹא רָצָה שֶׁיֵּדְעוּ בוֹ אֲחֵרִים. וְרָמַז לוֹ שֶׁלֹּא יוּכַל הָאָדָם לָבֹא בְּסוֹד ה׳ כִּי אִם בִּתְנַאי זֶה שֶׁלֹּא יִשְׁתֶּה יַיִן, שֶׁהֲרֵי כְּשֶׁנִּכְנַס יַיִן יָצָא הַסּוֹד. עַל כֵּן נִתְיַחֵד אֵלָיו הַדִּבּוּר כִּמְגַלֶּה לוֹ לְבַד אֵיזוֹ סוֹד, וּמַזְהִירוֹ שֶׁלֹּא יִשְׁתֶּה יַיִן כְּדֵי שֶׁלֹּא יְגַלֶּה הַסּוֹד.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Another explanation: Here is an allusion to what our Sages of blessed memory said (Eruvin 65a), “Wine enters, secret comes out.”** Therefore, the Divine speech was specifically addressed to him [Aaron], like a king who reveals some secret to his servant and does not want others to know about it. He hinted to him that a person cannot enter into God’s secret counsel except on this condition: that he does not drink wine, for when wine enters, the secret comes out. Therefore, the Divine speech was addressed specifically to him, as if revealing to him alone some secret, and warning him not to drink wine so that he would not reveal the secret.


###### Kli Yakar on Leviticus 10:9:3
[Kli Yakar on Leviticus 10:9:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/10:9:3)

דָּבָר אַחֵר: **לְפִי שֶׁהַשְּׁתִיקָה יֵשׁ לְסַפֵּק בָּהּ,** אִם הוּא שׁוֹתֵק וּמִצְטַעֵר וְקוֹרֵא תִּגָּר בְּלִבּוֹ עַל מִשְׁפְּטֵי ה׳, אוֹ אִם הוּא שׁוֹתֵק וְשָׂמֵחַ בְּלִבּוֹ כְּמִדַּת הַצַּדִּיקִים שֶׁשְּׂמֵחִין בַּיִּסּוּרִין. עַל כֵּן נִתְיַחֵד אֵלָיו הַדִּבּוּר כְּדֵי לְגַלּוֹת עַל טֹהַר מַחֲשַׁבְתּוֹ, שֶׁהֲרֵי אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁרֶה שְׁכִינָתוֹ כִּי אִם מִתּוֹךְ שִׂמְחָה. וְדִבּוּר זֶה, הַיְינוּ שֶׁשָּׁרְתָה עָלָיו הַשְּׁכִינָה מִתּוֹךְ שִׂמְחַת לְבָבוֹ, בָּזֶה נוֹדַע לַכֹּל כִּי הָיָה שָׂמֵחַ בַּיִּסּוּרִין כְּמִדַּת הַצַּדִּיקִים.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Another explanation: Since silence can be interpreted in different ways** — whether one is quiet while suffering and inwardly protesting against God’s judgments, or whether one is quiet and happy in one’s heart like the way of the righteous who rejoice in their afflictions — therefore God spoke directly to him [Aaron] to reveal the purity of his thoughts. For the Holy One, blessed be He, only causes His Divine Presence to rest upon someone who is in a state of joy. This divine communication, meaning that the Divine Presence rested upon him through the joy in his heart, made it known to all that he rejoiced in his afflictions like the way of the righteous.


###### Kli Yakar on Leviticus 10:9:4
[Kli Yakar on Leviticus 10:9:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/10:9:4)

דָּבָר אַחֵר: **לְפִי שֶׁדְּמִימָה זוֹ** הִיא הוֹרָאָה שֶׁאֵינוֹ מִתְפַּעֵל בְּכָל הַמְּאֹרָעוֹת שֶׁבַּגּוּפוֹת, וּבְוַדַּאי כֻּלּוֹ שִׂכְלִי כְּאֶחָד מִצְּבָא הַמָּרוֹם, כִּי מִצַּד הַשֵּׂכֶל אֵין הָאָדָם מִתְפַּעֵל מֵהֶם. עַל כֵּן דִּין הוּא לְהִתְיַחֵד אֵלָיו הַדִּבּוּר בְּלֹא אֶמְצָעִי, כִּי גַּם הוּא נַעֲשָׂה רוּחָנִי כְּמֹשֶׁה מִצַּד דְּמִימָה זוֹ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Another explanation: Regarding this silence,** it is an indication that he [Aaron] is not affected by all the physical events, and certainly he is entirely intellectual like one of the heavenly hosts, because from the aspect of intellect, a person is not affected by them. Therefore, it is appropriate for direct communication [from God] to be designated for him without any intermediary, because he too has become spiritual like Moses due to this silence.


###### Kli Yakar on Leviticus 10:9:5
[Kli Yakar on Leviticus 10:9:5](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/10:9:5)

דָּבָר אַחֵר: **לְפִי שֶׁאַזְהָרַת הַשְּׁתִיָּה יֵשׁ בָּהּ רֶמֶז אֶל הַשְּׁתִיקָה,** כִּי כָּל שִׁכּוֹר מַרְבֶּה דְּבָרִים, כְּמוֹ שֶׁכָּתוּב (משלי כג כט-ל): ״לְמִי שִׂיחַ וְגוֹ׳ לַמְאַחֲרִים עַל הַיָּיִן״ וְגוֹ׳, וּכְתִיב (זכריה ט יז): ״וְתִירוֹשׁ יְנוֹבֵב בְּתוּלוֹת״, עַל כֵּן בִּזְכוּת ״וַיִּדֹּם אַהֲרֹן״ נִתְיַחֵד אֵלָיו דִּבּוּר זֶה, כִּי עַל יָדוֹ לֹא יַרְבֶּה בְּשִׂיחָה בְּטֵלָה אוֹ מַזֶּקֶת, כִּי לָשׁוֹן הָרָע תְּלָתָא קָטֵיל (דב״ר ה י). לְכָךְ נֶאֱמַר ״וְלֹא תָמֻתוּ״, מִלְּבַד מַה שֶּׁהַשִּׁכְרוּת מֵמִית בְּטֶבַע, כְּמוֹ שֶׁכָּתוּב (משלי יד יב): ״יֵשׁ דֶּרֶךְ יָשָׁר לִפְנֵי אִישׁ וְאַחֲרִיתָהּ דַּרְכֵי מָוֶת״, יֵשׁ דֶּרֶךְ יָשָׁר סוֹפֵי תֵיבוֹת שֵׁכָר, כִּי עַל יְדֵי הַשֵּׁכָר הַכֹּל בְּעֵינָיו לְמִישׁוֹר, כְּאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (יומא עה.): כָּל הַנּוֹתֵן עֵינָיו בְּכוֹסוֹ, כָּל הָעֲרָיוֹת דּוֹמוֹת בְּעֵינָיו לְמִישׁוֹר, שֶׁנֶּאֱמַר (משלי כג לא): ״יִתְהַלֵּךְ לְמֵישָׁרִים״. וְזֶהוּ שֶׁנֶּאֱמַר: ״וְאַחֲרִיתָהּ דַּרְכֵי מָוֶת״, כִּי הָאַחֲרִית מִן יֵשׁ דֶּרֶךְ יָשָׁר הוּא אוֹתִיּוֹת שֵׁכָר, וְהוּא דַּרְכֵי מָוֶת, כִּי הוּא מֵמִית הֵן בְּדֶרֶךְ עֹנֶשׁ הֵן בְּדֶרֶךְ הַטֶּבַע.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Another explanation is that the warning against drinking hints at silence,** because every drunkard increases his words, as it is written *Who has babbling? … Those who linger over wine* (Proverbs 23:29-30), and it is written *New wine opens us the young women* (Zechariah 9:17). Therefore, by virtue of *Aaron was silent* (Leviticus 10:3), this commandment was specifically addressed to him, because through it he would not engage in excessive idle or harmful speech, for *lashon hara* [evil speech] kills three people (Devarim Rabbah 5:10). Therefore it says *lest you die*, besides the fact that drunkenness naturally leads to death. As it is written *There is a way that appears to be right to a man, but in the end it leads to death* (Proverbs 14:12). The final letters of *yesh derech yashar* [there is a way that appears right] spell “*shekhar*” [intoxicating drink], because through intoxication everything appears straight in one’s eyes, as our Sages said (Yoma 75a): “Anyone who fixes his eyes on his cup, all forbidden relationships seem permissible to him,” as it says *it goes down smoothly* (Proverbs 23:31). And this is what is meant by *in the end it leads to death*, because the end of *yesh derech yashar* contains the letters of “*shekhar*” [intoxicating drink], and it is “ways of death,” because it causes death both as a punishment and as a natural consequence.


###### Kli Yakar on Leviticus 10:9:6
[Kli Yakar on Leviticus 10:9:6](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/10:9:6)

וְרָמַז בְּפָרָשָׁה זוֹ אֵימָתַי אָסוּר לִשְׁתּוֹתוֹ, הוּא שֶׁאָמַר ״בְּבֹאֲכֶם אֶל אֹהֶל מוֹעֵד״, רֶמֶז שֶׁשִּׁכּוֹר אָסוּר לָבֹא אֶל הֵיכַל מֶלֶךְ יִתְבָּרַךְ לְהִתְפַּלֵּל לְפָנָיו. וְאֵימָתַי מֻתָּר לִשְׁתּוֹתוֹ? כְּשֶׁהוּא מְקַדֵּשׁ אֶת יוֹם הַשַּׁבָּת הַקֹּדֶשׁ בִּכְנִיסָתוֹ וּבִיצִיאָתוֹ, כְּמוֹ שֶׁלָּמְדוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (פסחים קו) מִן פָּסוּק ״זָכוֹר אֶת יוֹם הַשַּׁבָּת״, זָכְרֵהוּ עַל הַיַּיִן כוּ׳. זֶה שֶׁאָמַר: ״וּלְהַבְדִּיל בֵּין הַקֹּדֶשׁ וּבֵין הַחֹל״ בִּכְנִיסָה וִיצִיאָה. וְאַף גַּם זֹאת לֹא יִשְׁתֶּה אוֹתוֹ דֶּרֶךְ שִׁכְרוּת עַד שֶׁיִּהְיוּ כָּל הָעֲרָיוֹת הַטְּמֵאוֹת עָלָיו לְמִישׁוֹר, אֶלָּא יִשְׁתֶּה בְּאֹפֶן שֶׁיּוּכַל לְהַבְדִּיל בֵּין הַטָּמֵא לַטָּהוֹר, וּבְאֹפֶן שֶׁיּוּכַל לְהוֹרוֹת בְּנֵי יִשְׂרָאֵל אֵת כָּל הַחֻקִּים, וְלֹא יִטְעֶה בְּהוֹרָאָתוֹ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And He alluded in this section when it is forbidden to drink it,** saying *when you come to the Tent of Meeting*, indicating that a drunkard is forbidden to enter the palace of the King, blessed be He, to pray before Him. And when is it permissible to drink it? When one sanctifies the holy Sabbath day at its entrance and its exit, as our Sages of blessed memory taught (Pesachim 106) from the verse *Remember the Sabbath day* — remember it over wine, etc. This is what is meant by *to distinguish between the holy and the profane* at the entrance and exit [of Sabbath]. And even so, one should not drink it to the point of drunkenness, where all the forbidden sexual relations would become acceptable to him, but rather drink in a manner that allows him to distinguish between the impure and the pure, and in a way that enables him to teach the children of Israel all the statutes without erring in his instruction.


###### Kli Yakar on Leviticus 10:19:1
[Kli Yakar on Leviticus 10:19:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/10:19:1)

**הֵן הַיּוֹם הִקְרִיבוּ אֶת חַטָּאתָם וְגוֹ׳.** מֹשֶׁה קָרָא תִּגָּר עַל אֶלְעָזָר וְאִיתָמָר מַדּוּעַ לֹא אֲכַלְתֶּם אֶת הַחַטָּאת, וְאַהֲרֹן הִתְנַצֵּל אֶת עַצְמוֹ וְאָמַר: ״וְאָכַלְתִּי חַטָּאת הַיּוֹם״, וְנִרְאֶה לִי כְּדִבְרֵי מַהֲרִי״א שֶׁשָּׂעִיר זֶה שֶׁנִּשְׂרַף הַיְינוּ שְׂעִיר עִזִּים לְחַטָּאת הָאָמוּר לְמַעְלָה, שֶׁהָיָה קָדְשֵׁי שָׁעָה, וּלְכָךְ לֹא רָצָה אַהֲרֹן לֶאֱכֹל מִמֶּנּוּ, לְפִי שֶׁחָשַׁב בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁהַכֹּהֲנִים אוֹכְלִים וּבְעָלִים מִתְכַּפְּרִים, כְּשֶׁהַכֹּהֲנִים אֵין לָהֶם חֵלֶק בְּאוֹתוֹ עֲבֵרָה, אֲבָל בְּשָׂעִיר זֶה שֶׁהָיָה כַּפָּרָה עַל מַעֲשֵׂה הָעֵגֶל שֶׁזָּבְחוּ שָׁם זִבְחֵיהֶם לַשְּׂעִירִים כַּמְבֹאָר לְמַעְלָה בְּפָסוּק ״קַח לְךָ עֵגֶל״, וְחֵטְא זֶה הָיָה אַהֲרֹן הַגּוֹרֵם, וְדוֹמֶה כְּאִלּוּ הָיָה לוֹ חֵלֶק בָּהּ, עַל כֵּן אֵין דִּין שֶׁיֹּאכַל מִמֶּנּוּ אַהֲרֹן כְּדֵי שֶׁיִּתְכַּפְּרוּ הַבְּעָלִים, כִּי דּוֹמֶה כְּאִלּוּ גַּם הוּא הָיָה מִן הַבְּעָלִים. וּמֵאַחַר שֶׁרָאוּ בְּנֵי אַהֲרֹן שֶׁאֲבִיהֶם לֹא רָצָה לֶאֱכֹל, עַל כֵּן לֹא אָכְלוּ גַּם הֵמָּה מִמֶּנּוּ וּשְׂרָפוּהוּ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Behold today they offered their sin offering, etc.** Moses reprimanded Eleazar and Ithamar for why they did not eat the sin offering, and Aaron excused himself saying, *And should I have eaten the sin offering today?* It seems to me, according to the words of Abarbanel, that this goat that was burned was the goat of the sin offering mentioned above, which was a temporary sacred offering. Therefore, Aaron did not want to eat from it because he thought: When does the principle apply that the priests eat and the owners receive atonement? When the priests have no part in that transgression. However, regarding this goat which was an atonement for the sin of the golden calf, where they sacrificed their offerings to goat-demons as explained above in the verse *Take for yourself a calf*, and Aaron had caused this sin, it is as if he had a part in it. Therefore, it was not proper for Aaron to eat from it in order to bring atonement to the owners, because it was as if he himself was one of the owners. And since Aaron’s sons saw that their father did not want to eat from it, they also did not eat from it and burned it instead.


###### Kli Yakar on Leviticus 10:19:2
[Kli Yakar on Leviticus 10:19:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/10:19:2)

וְזֶה בֵּאוּר הָעִנְיָן, כִּי מֹשֶׁה קָצַף עַל אֶלְעָזָר וְאִיתָמָר הַנּוֹתָרִים מִן הַמִּיתָה שֶׁל נָדָב וַאֲבִיהוּא שֶׁנִּשְׂרְפוּ עַל שֶׁהִקְרִיבוּ אֵשׁ זָרָה, וְחָשַׁב מֹשֶׁה כִּי גַּם אֵלּוּ הִקְרִיבוּ אֵשׁ זָרָה, כִּי מֵאַחַר שֶׁדִּין הַחַטָּאת לַאֲכִילָה וְהֵמָּה שְׂרָפוּהוּ וַדַּאי אֵשׁ זֶה שֶׁשְּׂרָפוּהוּ בּוֹ אֵשׁ זָרָה הוּא, עַל כֵּן קָצַף עֲלֵיהֶם וְאָמַר: הָיָה לָכֶם לִזְכֹּר מַה שֶּׁקָּרָה לַאֲחֵיכֶם, וְלָמָּה הוֹתַרְתֶּם, וְהָיָה לָכֶם לְאָכְלוֹ, כִּי ״אוֹתָהּ נָתַן לָכֶם לָשֵׂאת אֶת עֲוֹן הָעֵדָה״, שֶׁהַכֹּהֲנִים אוֹכְלִים וּבְעָלִים מִתְכַּפְּרִים. ״וַיְדַבֵּר אַהֲרֹן אֶל מֹשֶׁה הֵן הַיּוֹם הִקְרִיבוּ״ וְגוֹ׳, רָצָה לְהוֹכִיחַ בְּמוֹפֵת שֶׁחַטָּאת זֶה הָיָה עַל מַעֲשֵׂה הָעֵגֶל, דְּאִי לָאו כֵּן אֵיךְ יִתָּכֵן שֶׁבְּיוֹם זֶה שֶׁהִקְרִיבוּ בָנַי חַטָּאתָם וְעוֹלָתָם שֶׁל צִבּוּר לְכַפֵּר עֲלֵיהֶם תִּקְרֶאנָה אוֹתִי כָּאֵלֶּה, שֶׁבּוֹ בַּיּוֹם יָמוּתוּ שְׁנֵי בָנַי, שֶׁאִם כְּבָר הָיוּ רְאוּיִין לִשְׁלִיחוּת יָד וְהִמְתִּין לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹּא לְעָרֵב שִׂמְחַת הַתּוֹרָה, הָיָה לוֹ לְהַמְתִּין גַּם יוֹם זֶה שִׂמְחַת לִבּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא בַּחֲנֻכַּת הַמִּזְבֵּחַ. אֶלָּא וַדַּאי שֶׁרָצָה ה׳ שֶׁבְּיוֹם זֶה יִמָּחֶה עֲוֹן הָעֵגֶל מִכֹּל וָכֹל מִיִּשְׂרָאֵל וּמֵאַהֲרֹן בְּיוֹם אֶחָד, כִּי אַהֲרֹן יְשַׁלֵּם שְׁנַיִם לְרֵעֵהוּ וְיִשְׂרָאֵל מִתְכַּפְּרִים בְּחַטָּאת וְעוֹלָה. וְזֶה מוֹפֵת שֶׁהַחַטָּאת בָּא עַל עֲוֹן הָעֵגֶל. וְאִם כֵּן אִם אָכַלְתִּי מֵחַטָּאת זֶה הַיּוֹם הֲיִיטַב בְּעֵינֵי ה׳, הֲלֹא גַּם אֲנִי מִן הַבְּעָלִים, וּמֵאַחַר שֶׁאֲנִי לֹא אָכַלְתִּי, גַּם בָּנַי לֹא רָצוּ לְאָכְלוֹ לִכְבוֹדִי. וַיִּיטַב הַדָּבָר הַזֶּה בְּעֵינֵי מֹשֶׁה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**This is the explanation of the matter,** that Moses was angry at Eleazar and Ithamar who remained after the death of Nadab and Abihu who were burned for offering strange fire. Moses thought that these two also offered strange fire because since the rule of the sin offering is to be eaten, and they burned it, surely this fire with which they burned it was strange fire. Therefore, he was angry with them and said, “You should have remembered what happened to your brothers, and why did you leave it? You should have eaten it because it was given to you to bear the iniquity of the congregation, as the priests eat and the owners are atoned for.” *And Aaron spoke to Moses, “Behold, today they have offered, etc.”* He wanted to prove with evidence that this sin offering was for the sin of the Golden Calf, because otherwise how could it be that on this day, when they offered their sin offering and the burnt offering of the congregation to atone for them, such things would happen to me that on the same day two of my sons would die? For if they had already deserved to be punished and the Holy One, blessed be He, waited for them so as not to disturb the joy of the Torah, He should have also waited on this day, the day of joy for the Holy One, blessed be He, in the dedication of the altar. Rather, it is certain that God wanted to completely erase the sin of the Golden Calf from Israel and from Aaron on this one day, because Aaron would pay two to his Fellow, and Israel would be atoned for with the sin offering and burnt offering. This is proof that the sin offering came for the sin of the Golden Calf. And if so, if I had eaten from this sin offering today, would it be good in the eyes of the Lord? For I am also one of the owners, and since I did not eat, my sons also did not want to eat it out of respect for me. And this explanation was good in the eyes of Moses.