Sifra 4.0.2

Shemini, Section 1

1) (Vayikra 10:9): "Wine and strong drink you shall not drink": I might think any amount and (even) from his wine press (when it has not yet fermented); it is, therefore, written "strong drink," only enough to cause drunkenness, (the quantity of) a revi'ith and (only) after forty days. If so, why mention "wine"? With wine, he is exhorted (even) for any amount and even from his wine press.

2) R. Yehudah says: "Wine … you shall not drink." This tells me only of wine. Whence do I derive all intoxicants? From "strong drink." If so, why mention "wine"? Wine makes one liable to death. All other intoxicants, to (violation of) an exhortation. R. Eliezer says: "Wine you shall not drink" and "strong drink you shall not drink": You shall not drink it by way of intoxication. But if he paused (in its drinking) or diluted it he is not liable.

3) (Vayikra 10:9): "you and your sons": I might think that this (stricture against drinking wine) includes also chalalim (those disqualified from the priesthood); it is, therefore, written "with you" (i.e., those who come with you to share in the offerings, excluding chalalim). But then I would exclude (only) chalalim, but I would not exclude those with blemishes, (who do come to share in the offerings); it is, therefore written "you and your sons." Just as you are fit (to officiate), so must your sons be fit, (to come under the stricture against drinking), excluding chalalim and those with blemishes.

4) (Vayikra 10:9) "when you come (to the tent of meeting"): I might think that this (stricture) applies only upon entering (the tent of meeting). Whence do I derive that it applies also upon leaving? From ("you and your sons) with you." Whence is it derived that (intending to sacrifice on) the altar (outside the tent of meeting) is comparable to (entering) the tent of meeting (in this respect)? It is, therefore, written ("you and your sons) with you." (in any area in which they are with you [i.e., distinct in being Cohanim]). And whence is it derived that he is liable only at the time of officiating (i.e., if he drank and then officiated)? From ("you and your sons) with you." Rebbi says: It is written here "when you come (to the tent of meeting") and elsewhere (Shemoth 28:43): "when they come to the tent of meeting." Just as there, leaving is equated with entering, and the altar with the tent of meeting, and there is liability only at the time of officiating, the same is true here.

5) (Vayikra 10:9) "the tent of meeting": This tells me only of the tent of meeting. Whence am I to derive the same for Shiloh and the Temple? From (Vayikra 10:9) "an everlasting statute." "so that you not die": The negative implies the positive.

6) I might think that Israelites are liable to death for teaching (after drinking, just as Cohanim are liable for officiating after drinking). It is, therefore, written "You and your sons." You and your sons are liable to death, and not Israelites.

7) I might think that Israelites are not liable for teaching (after drinking), but that Cohanim are liable for doing so. But it follows a fortiori (that we should not say so), viz.: Now if Israelites, who are exhorted against entering the tent of meeting, having drunk or not having drunk, are not liable to death for teaching (after drinking), then Aaron and his sons, who are exhorted against entering the tent of meeting only after drinking, how much more so should they not be liable to death for teaching after drinking. Israelites, then, are excluded (from the death penalty by Scripture (see Vayikra 10:6) above); Aaron and his sons, a fortiori.

8) (Vayikra 10:9) "an everlasting statute throughout your generations": to include (for invalidation of the service after drinking): spillings (of blood), mixings (of wine or oil), wavings (of offerings), presentings (to the altar), (takings of) fistfuls (of meal-offerings), smokings of incense, "pinchings" (of bird offerings), receivings, and sprinklings (of blood). Whence is it derived that if a Cohein officiates after drinking his service is invalid? From (Vayikra 10:10): "So that you distinguish between the holy and the profane." And whence is derived (the invalidity of the service of) a Cohein who officiates lacking one of the priestly vestments or not having laved his hands and his feet? From the identity (gezeirah shavah) of "an everlasting statute" (here) — "for an everlasting statute" (Shemoth 29:9, in respect to the priestly vestments" — "an everlasting statute," (Shemoth 30:21, in respect to laving of hands and feet).

9) (Vayikra 10:10) "so that you distinguish between the holy and the profane": This refers to (inebriation as disqualifying one for) valuations (of animals dedicated to the sanctuary), allotments (for sacred use), and Temple dedications; "and between the unclean and the clean": This refers to (rulings in matters of) uncleanliness and cleanliness; (Vayikra 10:11): "and to teach the children of Israel": These are the teachings (of what is forbidden and what is permitted); "all the statutes": These are the expoundings (of halachoth); "that the L–rd spoke to them": These are the halachoth (spoken to us by Moses but not written in the Torah); "by the hand of Moses": This is Gemara. I might think that it is also forbidden to teach Mishnah (after drinking); it is, therefore, written "and to teach" (halachah), (excluding Mishnah, from which halachah is not taught.)