Komentarz do Kapłańska 10:10

ולהבדיל AND TO DISTINGUISH [BETWEEN THE HOLY AND THE UNHOLY] — i. e., Observe this law in order that ye may be able to distinguish between a holy (valid) sacrificial act and one which has become profane (invalid). Thus you may learn that if one performed a sacrificial rite in a state of intoxication his ministry was invalid (Sifra, Shemini, Section 1 8; Zevachim 17b).

ולהבדיל..ולהורות. We know from Hoseah 4,11 that “wine and new wine destroy the minds of My people.” Issuing decrees, verdicts or religious rulings while intoxicated is therefore not tolerable. Solomon, in Proverbs 31,4-5 is similarly critical of such a practice writing: “wine is not for kings, O Lemuel; not for kings to drink, nor any strong drink for princes, lest they drink and forget what has been ordained.”

ולהבדיל ולהורות, as our sages said that a judge or teacher in state of intoxication must not issue any halachic rulings. (Eyruvin 64).

It's not that Nadav and Avihu sinned on account of drunkenness, because they hadn't been taught to drink wine when they woke up on that glorious morning, but they died on account of their having added something that the Lord had not commanded them, the Lord wanted to catalyze Aaron and his sons that they should be careful with matters of the service, that they should not switch even one small thing. And, behold, it was as if he said, "I knew that from this day forwards, you will not willfully do anything from your own minds, but now I am commanding you to be careful from accidentally going against my commands. And, therefore, you shall drink neither wine nor beer when you come into the Tent of Meeting, lest you come to change something. And not only that are you being warned with the activity of service, but also when you provide guidance to others in matters of holiness-vs.-sanctity, purity-vs.-impurity, or other matters of particular statutes of the Lord, you should be careful to not drink, lest you err in guidance or their sins to the Lord."

Between. I.e., that there should be a distinction between proper service and [one which is] improper, for the services that are done in intoxication are always improper [and then there is no distinction between proper and improper]. This is what Rashi explains: “Thus you learn that if he performed [the Temple service his service is] invalid.” This is because it is written (v. 9): “When you enter the Tent of Meeting and you will not die,” and we derive through a gezeiroh shovoh from sanctification of the hands and feet. There, it is specifically written when he performs Divine service, as I explained above. And perforce, if one performed Divine service while being intoxicated, he is liable the death penalty. If so, all the services that are performed while being intoxicated are improper, and if so, why does is it written, “to distinguish”? Rather, perforce we must say that it means, “in order that you should distinguish, etc.” Even though regarding [the next phrase], “To distinguish ... between what is impure and what is pure,” this explanation is not applicable — that we would say: If you drink there will be no difference between the pure and the impure, and they will all be impure. Could it be that an intoxicated kohein who performed the Divine service would make it impure? It is improper [but not impure]! Perforce, we must say: “To distinguish ... between what is impure...” [means:] You should know how to distinguish, and not that there should be a distinction, etc. Despite this, Rashi had to explain [the aforementioned] way regarding the Divine service. Accordingly, one time the explanation of the word ולהבדיל is: “in order that you should distinguish...” in reference to [to the first phrase in the verse that teaches about the] Divine service, and another time: “in order that you know...” in reference to impurity and purity. With this it seems we can answer the difficulty raised by Re’m: Concerning the phrase: “To distinguish ... between what is impure and what is pure,” this explanation is not applicable! Re’m answered what he answered, see there at length.

ולהבדיל בין הקדש ובין החול, “and in order to separate between what is holy and what is secular.” This is a line referring to people that have been sanctified. Compare Leviticus chapter 27.

ובין הטמא ובין הטהור, “and between the ritually impure and the ritually pure.” This is a reference to things ritually impure and things ritually pure,