Levítico 10:8 Midrash: Mekhilta DeRabbi Yishmael, Sifra, Midrash Tanchuma Buber & Vayikra Rabbah

(Exodus 12:1) "And the L–rd spoke to Moses and to Aaron in the land of Egypt, saying": I might think that both Aaron and Moses were being addressed; it is, therefore, written (Exodus 6:28) "And it was on the day that the L–rd spoke to Moses in the land of Egypt": Only Moses was being addressed and not Aaron. If so, why is it written "to Moses and to Aaron"? We are hereby taught that just as Moses was "included" in the words (i.e., by their being spoken to him), so, Aaron was included in the words (i.e., by his "overhearing" them). And why did He not speak (directly) to him? In deference to Moses. We find Aaron, then, to be excluded from all the (direct) addresses in the Torah except for three (Leviticus 10:8, Numbers 18:1, Numbers 18:8), where it is impossible (to understand otherwise).

5) It was said in the name of R. Yishmael: Since two dicta are mentioned here, one aside the other, ( 1) "And the L–rd spoke to Moses…" 2) "And the L–rd said to Moses…", one (i.e., the second) "open" (i.e., explained); the other, (the first) "closed" (i.e., unexplained), the "open" elucidates the closed, viz.: Just as the "open" speaks of Moses' telling Aaron not to enter the sanctuary, so, the "closed" speaks of Moses' telling Aaron not to enter the sanctuary. And in what connection is this mentioned? That of (abstaining from) wine and strong drink (before entering the sanctuary), viz. (Vayikra 10:6) "And let your brethren, the entire house of Israel, mourn the burning that the L–rd has burned… (Vayikra 10:8) And the L–rd spoke to Aaron, saying … Wine or strong drink you shall not drink, etc."

(Lev. 10:8–9:) AND THE LORD SPOKE UNTO AARON, [SAYING]: DRINK NO WINE OR INTOXICATING LIQUOR. Why did he give a commandment concerning wine?¹⁶Tanh., Lev. R. 3:5; Lev. R. 12:1; cf. Numb. R. 10:2; M. Prov. 23. Because anyone who drinks wine will have boils, sores, shame, and reproach come upon him. So the Holy Spirit cries out (in Prov. 23:29–35): WHO HAS WOE? WHO HAS SORROW? WHO HAS CONTENTIONS? WHO HAS TALK? WHO HAS UNEXPLAINED SORES? WHO HAS REDNESS OF EYES? THOSE WHO TARRY OVER WINE. DO NOT STARE AT WINE WHEN IT IS RED, < WHEN IT GIVES ITS COLOR TO THE CUP,… > IN THE END IT WILL BITE LIKE A SNAKE; < … > YOUR EYES WILL SEE STRANGE THINGS; < …. > YOU WILL BE LIKE ONE WHO LIES DOWN IN THE MIDST OF THE SEA, < …. > THEY STRUCK ME, BUT I FELT NO HURT. (Vs. 29:) WHO HAS WOE? WHO HAS SORROW? [< means: > About whom do they say: Woe? WHO HAS CONTENTIONS?] < means: > About whom do they say {that they are masters of} [that he is a master of] quarrels. [(Ibid., cont.:) WHO HAS TALK?] < means: > And about whom do they talk? {To whom do they talk?} (Ibid., cont.:) WHO HAS UNEXPLAINED SORES? < means: > Whom [do they say] has boils on his face? [(Ibid., cont.:) WHO HAS REDNESS OF EYES ('ayin)?] < means: > And about whom do they say that his eyes ('ayin) are bleary and red from wine? About whom do they say all these evils? (Vs. 30:) THOSE WHO TARRY OVER WINE. (Vs. 31:) DO NOT STARE AT WINE WHEN IT IS RED. Its end is blood. It is fine on the outside and bad on the inside; so never say that it is beautiful on the inside just as [it appears] on the outside (according to ibid., cont.:), WHEN IT GIVES ITS COLOR ('ayin) TO THE CUP (kos). < This is the oral text (the qere). > The written text (ketiv) < says: > TO THE PURSE (kis). The drunkard sets his eye on the cup, but the shopkeeper < sets his eye > on the purse.