ציטירנדיקער פּירוש אויף ישעיהו 29:13

And strange fire went out from before God and consumed them This is the same fire from and fire went out from before God and consumed on the altar (Vayikra 9:24 - the preceding verse) as it is said in Sifrei Zuta, and so explains the Rambam: that the fire didn't descend specifically to kill Nadav and Avihu. It was just that they weren't careful not to enter at that moment, and when the fire descended it killed them, and it was like an accident. But regardless, they sinned, since they should have paid attention to this since on that day they shouldn't have brought fire of their own accord, even though on other days this was one of their duties to bring it, as it is said above And the sons of Aharon the Priest put fire on the altar (Vayikra 1:7). And so said the Holy Blessed One: "In My close ones I will be made holy" (Vayikra 10:3) - for those who are accustomed to come near Them need to be careful and separated, so that they do not act out of custom, as it says in Yeshayahu 29:13, "[their fear of Me is like] the commandment of men learned by rote". And this is as it says in Sanhedrin 52a, "burning the soul but the body remains [intact]". Measure for measure, for Nadav and Avihu acted seemingly according to halacha, only they didn't pay attention to what the Holy Blessed One required of them at that moment. For this reason, they were burnt within (the seat of the intellect and reason), and their bodies remained externally whole.

The meaning of the words - like the Rabbis say (Berakhot 47) that one should not "throw" a blessing from his mouth, rather he should concentrate when saying it and make the blessing calmly. And this is the language used in the Sefer Chasidim siman (chapter) 46: When one washes his hands, or recites a blessing on a fruit or on [any of the] mitzvot which are constantly in the mouth of people (ie. which they are accustomed to say), he should direct his heart towards his Creator, Who does wondrous kindness to him, and gave him the fruit or bread to benefit from, and commanded him to perform the mitzvot. And he should not act like an individual who does things out of habit and lets words leave his mouth without any thought. Regarding this Hashem becomes angry at his people and he sent to us in the hand of Isaiah and said (Isaiah 29:13) "Since this people draw near, and with their mouth and with their lips do honour me, but have removed their heart far from me" And see further there (ie. in Sefer Chasidim) where he speaks at length about the great punishment regarding this.

Another explanation is that regarding the three contributions [terumot] mentioned in Parashat Terumah, the term “taking” [kichah] is mentioned in all of them, which indicates that they would take from them against their will. Therefore, God’s special name is not mentioned in any of them because this is called “commandments of men” and not “commandments of the Lord.” For when a person is compelled to give, the contribution is named after the one who compels him, as it is written Because this people draw near (Isaiah 29:13), meaning they are compelled and forced regarding every commandment. About this it says, their fear of Me is a commandment of men, for it seems as if they were commanded by the people who force them. However, here [in our verse] it says and they shall give three times, speaking of a time when they give willingly without any compulsion. Therefore, these three contributions are called contributions of the Lord, because such giving is certainly for the sake of Heaven. And even though God’s name is not mentioned in Parashat Terumah in all of them, nevertheless He mentioned in the first one to Me and in the second one My contribution, because the Lord has a right to them in any case. And this is a precious interpretation.