Comentário sobre Levítico 10:9

ושכר ‎יין [DO NOT DRINK] WINE NOR STRONG DRINK — do not drink wine in a manner that brings out its intoxicating force (i. e. do not drink a “log” of wine) (Sifra, Shemini, Section 1 1; Keritot 13b).

DRINK NO WINE NOR STRONG DRINK. “[Do not drink] wine to such an extent that it has an intoxicating effect.” This is Rashi’s language. The meaning thereof is that if he paused during the drinking [of a fourth of a log of wine], or if he mixed a little water into it, he is free from punishment. The opinion of the Rabbi [Rashi] is thus that the priests were only prohibited from drinking wine, but not from other intoxicating drinks, the meaning of the term sheichar (strong drink) mentioned here being derived from the law of the Nazirite [where a similar expression appears,¹⁰⁹He shall abstain from wine and ‘sheichar’ (strong drink) (Numbers 6:3). and only wine is forbidden to him].¹¹⁰The word sheichar must not therefore be understood as strong drink [as it is found in all English translations], but rather as “strong wine.” The vav in the Hebrew yayin v’sheichar (literally: “wine and strong wine”) is thus to be understood as if it said yayin k’shehu sheichar — you must not drink “wine when it is strong wine,” or “when it is intoxicating” (Mizrachi). Rambam’s opinion, however, as mentioned further on in the text, is that sheichar means “strong drink,” and the priests were warned against both — wine and strong drink, although the punishment for violation was different for each. This is correct according to my opinion. But in the opinion of Rabbi Moshe [ben Maimon],¹¹¹Mishneh Torah, Hilchoth Bi’ath Hamikdash 1:2. however, other intoxicating drinks are prohibited [through a negative commandment, without being punishable by death, and the Service performed after drinking them is not invalidated, whereas for drinking wine the punishment is death by the hand of Heaven, and the Service is invalidated]; thus sheichar is to be understood in its plain sense [i.e., strong drink]. The reason why this commandment was given at that time, was in order that the priest should not go astray through the intoxicating effect of wine, and thus come to entertain some improper thought which might cause his death, as happened to [Aaron’s] sons. It is possible that when the Rabbis interpreted¹¹²Vayikra Rabbah 12:1. that Nadab and Abihu died because they entered the Sanctuary whilst intoxicated by wine, they meant to say that it was because of the wine they had drunk that they erred in the matter of the strange fire,¹¹³Above, Verse 1. but not that their punishment actually was because they had drunk the wine, since they had not yet been warned against it. Rather, their punishment was because they erred with respect to the fire of G-d, as I have alluded to.¹¹³Above, Verse 1.

יין ושכר, ”wine and strong alcoholic drink,” according to Rashi the Torah speaks of wine when drunk in a manner which will induce intoxication. [The word שכר referring to the effect of the wine. Ed.] Maimonides feels that the prohibition recorded here applies as such only to wine, and we know this from the Nazirite whom the Torah only forbade wine and grape and derivatives. According to Maimonides, other alcoholic drink is forbidden to the priest who enters the holy precincts. Being drunk on wine is punishable by premature death at the hand of heaven, whereas drunkenness incurred through other intoxicant carries the 39 lashes penalty. (Maimonides Sefer Hamitzvot, negative commandment #73