Kommentar zu Wajikra 10:11

ולהורת AND TO TEACH [THE CHILDREN OF ISRAEL] — This informs us that an intoxicated person is forbidden to pronounce religious decisions. One might think that if he does so he is liable to the death penalty! It, however, says: “[Do not drink wine] thou (Aaron), nor thy sons with thee … lest ye die” — priests when they minister in a state of intoxication are punishable by death, but the Sages when they thus render decisions are not punishable by death (Sifra, Shemini, Section 1 6).

Perhaps he is. Meaning: And the ו of ולהבדיל and the ו of ולהורות are in addition to the first subject [prohibition of entering while intoxicated] and they too are liable the death penalty.

ולהורות, and to instruct (others) in the laws,

Kohanim in their service. [Rashi knows this] because Scripture should have written only: “you and your sons.” In effect, when it is written, “with you,” it is as if it said “your sons will be with you.” But why do I need it? It is already written, “you and your sons.” Rather, it is to teach: “Kohanim in their service...” This answers Re’m’s difficulty: From where does Rashi derive this? The verse, “you and your sons” is needed for itself, [to teach] that the sons are included in the warning as well. We cannot say that he derives it from the word “you,” and it comes to exclude, for if so, it would have to mean only “you” [Aharon, and not even his sons,] are worthy of death. Meaning: Since the verse put “and you will not die” is juxtaposed to “you and your sons,” which is a command that refers to their service, perforce: Kohanim in their service [are worthy of] death, but halachic decision making, which is a command to all of Israel is not [worthy of] death. According to the assumption that halachic decision making is worthy of death as well, it should say, “and you will not die” (v. 9) after, “[And that you may] teach” (v. 11), so that it would refer to the entire subject matter (Nachalas Yaakov).

את כל החוקים, these are the interpretations,

'אשר דבר ה, ”which the Lord has revealed by word of mouth.”

ביד משה, the written Torah, andWhence do we know about the Targum? answer: from the word להורות, “i.e. to explain the meaning of the text.”