Tafsiran yang Mengutip untuk Imamat 10:3

ועשית מזבח מקטר קטרת, “You are to construct an altar on which to bring incense up in smoke.” Nachmanides writes on this verse that the Altar for incense was one of the interior furnishings and as such it should have been mentioned earlier where the Table, and the Menorah and their respective measurements and the materials they were made of were described. They were mentioned together in Exodus 37,25 where the actual construction of these furnishings is reported. The reason that the Altar for incense is mentioned here only at the end of all the instructions and after G’d having said that He would dwell amongst the Jewish people, is that the Torah wanted to wait with this seeing it (the incense) was the instrument of arresting pestilence amongst the Jewish people. In essence, the Altar of incense represented the attribute of Justice. Moses referred to this aspect when he blessed the tribe of Levi (Deut. 33,10) referring to the time when ישימו קטורה באפיך, “they would place incense to counter Your anger.” We know that the word אף is a description of anger when it is used in connection with G’d, such as in Deut. 31,17 וחרה אפי, “and My anger will be kindled, etc.” When the sons of Aaron offered unauthorized incense they died on the spot (Leviticus 10,3). There are numerous verses alluding to the extreme caution to be used when offering incense.
Seeing that Nachmanides has already touched on this difficult subject, it is in place to comment on something Maimonides has written in his Moreh Nevuchim section 3 chapter 45 in connection with the purpose of the incense. He explains that the many animals which were burned on the Altar left behind a very unpleasant odor and that the fragrance of the incense was designed to offset this bad odor.

AND THOU SHALT MAKE AN ALTAR TO BURN INCENSE UPON. Now the altar of incense being one of the articles in the inner part of the Sanctuary, it should have been mentioned with the table and the candelabrum together with which it was placed, as indeed they are mentioned at the actual construction in the section of Vayakheil.²³²Further, 37:25 — next to the making of the candelabrum. But the reason for mentioning it here after the Tabernacle and all its vessels and the sacrifices [for the seven days of consecration], is because of what He said at the completion of them all, and the Tent shall be sanctified by My Glory;²³³Above, 29:43. and I will dwell among the children of Israel.²³⁴Ibid., Verse 45. Therefore He now said that they will yet be obliged to make an altar for the burning of incense — to burn it for the glory of G-d. This was a secret which was transmitted to Moses our Teacher,²³⁵Shabbath 89a. that the incense checks the plague.²³⁶Numbers 17:11-13. For the incense is of the attribute of justice, as it is said, they shall put incense ‘b’apecha’,²³⁷Deuteronomy 33:10. It is generally translated: “before Thee,” but Ramban suggests that b’apecha is of the root aph (anger). which is of the root v’charah api (My wrath shall wax hot).²³⁸Above, 22:23. It is for this reason that He said of strange incense, and before all the people I will be glorified,²³⁹Leviticus 10:3. meaning that they will know My glory, for He will not pardon your transgression.²⁴⁰Above, 23:21. For this reason too He said here [of the altar of incense], And thou shalt put it before the veil that is by the ark of the Testimony, before the ark-cover that is over the Testimony, where I will meet with thee.²⁴¹Verse 6. For why is it necessary to speak at length of all these matters, and why did He not say briefly, “and thou shalt put it before the ark of the Testimony in the Tent of Meeting,” as He said in the section of Vayakheil?²⁴²It is found in the section of Pekudei (further, 40:5). But the extended form of the verse here indicates the purport [of the altar of incense].

It appears that the Torah tries to tell us that G'd warned Moses not to think that seeing that he personally was closer to the Kingdom of Heaven and at home in G'd's palace, that he could enter the Sanctuary at will. Even though G'd addressed this command to Aaron, Moses was not to think that he was not included in this restriction because the Torah itself testified in Numbers 12, 7-8 that Moses' prophecy was superior to that of Aaron. G'd had to speak to Moses to warn him not to misunderstand the prohibition He was about to issue to Aaron concerning entry into the Sanctuary, i.e. the Holy of Holies. G'd said וידבר ה׳ אל משה, i.e. the directive was addressed exclusively to Moses. He spoke to him shortly after the death of the sons of Aaron who had attempted to come too close as a result of which they died. The Torah meant that although they were the sons of Aaron, i.e. highly placed personages so much so that the Torah testified that their death was due to their closeness to G'd, (compare comment of Vayikra Rabbah 12,2 on Leviticus 10,3 "I will be sanctified through those close to Me.") G'd did not have pity on them in spite of their closeness to Him. The principal lesson to be derived from all this is that he who occupies a privileged position is not entitled to take liberties with G'd who has granted this privilege in the first place.

דברו אל בני ישראל SPEAK TO THE CHILDREN OF ISRAEL (The word “speak” is in the plural) — He made all of them (Moses, Aaron, Eleazar and Ithamar) alike His messengers in communicating this utterance, because they were all alike in remaining silent and lovingly accepted the decree of the Omnipresent God in respect to the death of Nadab and Abihu.