R. Bachye: To teach us that, despite the six reasons given by the Chachamim as to why Nadav and Avihu died, ¹ they died because they entered the Mikdash be?Tum?ah ? without first washing their hande and feet. ^{2 3}

Moshav Zekenim: Just like a Nidah counts seven days and then [Tovels and] becomes Tahor, so do they separate the Kohen Gadol from his house (and wife) seven days before Yom Kipur. ⁴

Ramban #1: The prohibiton against drinking wine was ssaid to Aharon and the current prohibition to Moshe the day after Nadav and Avihu died ? since on the day that they actually died Aharon was an Onein and an Onein is not subject to Ru?ach ha?Kodesh. And the reason that the current Pasuk is only recorded here is because Hashem opted to give precedence to teaching Yisrael the various Tum?os whih render them Chayav Miysah if they enter the Mishkan be?Tum?ah.

Ramban #2: It was said immidately following the death of Nadav and Avihu. ¹

Rashi: To reinforce the warning ¹ that Aharon ² should not enter the Kodesh Kodashim, since his sons had died for entering an area in a way that they should not have done. ³ This can be compared to Reuven who contravened his doctor's instructions not to eat cold food or to sleep in a damp place, and he died. When the doctor issued Shimon with the same instructions, he added 'so that you should not die like Reuven died!'

Ramban #1: It means that Nadav and Avihu died because they entered the Mishkan in a way that they were not instructed to. ¹

R. Bachye #1: The Torah is referring to two separate issues: ?be?Korvasam Lifnei Hashem? refers to Har Sinai, ² when Nadav and Avihu gazed at the Shechinah - sinning in thought ³ and earning the death penalty; ?Vayamusu?, to their sin in deed which resulted in the death-penalty being carried out ? ?bringing a strange fire? (10:1) ? fire without Ketores. ⁴

Ibn Ezra: It means that they died because they brought Ketores into the Kodesh Kodashim. ⁵

Rashi (in Pesachim, 95b): It implies that the Kohen Gadol and Kohanim Hedyotos are forbidden to enter the Kodesh or the Kodesh Kodshim without good reason.

R. Bachye: With reference to 16:1:2:2 ? It implies that he should not enter the Kodesh Kodashim without Ketores, like his sons did.

Hadar Zekenim: After the Parshah of Temei'im was taught, the Torah did not give the remedy for one who entered the Mikdash while Tamei. Therefore, this Parshah was taught here - "v'Chiper Al ha'Kodesh" (verse 16).

Moshav Zekenim citing the Rosh: After warning Bnei Yisrael not to die amidst [entering the Mikdash] in their Tum'ah, also Aharon should be warned.

Rosh (3), Moshav Zekenim (citing Vayikra Rabah 20:12): It was written near Avodas Yom Kipur, to teach that the death of Tzadikim atones ¹ just like Yom Kipur. ²

Moshav Zekenim #1: People were scorning the Ketores, through which Nadav and Avihu died. Therefore, the verse says that Aharon will come closer than them through Ketores, and he will not die.

Moshav Zekenim #2: They died for entering the Kodesh ha'Kodoshim empty (without Ketores) - "b'Karvasam". Therefore, after mentioning their death, it says "b'Zos Yavo Aharon El ha'Kapores" (verse 3).

Moshav Zekenim citing R. Yehudah ha'Chasid: This alludes to Eli's sons, who lied with women ¹ and died. Even though only Chafni sinned, it says (Shmuel 1 2:22) "Yishkevun" (plural) because Pinchas could have protested.

Moshav Zekenim (2): Just like a Nidah counts seven days and then [immerses and] becomes Tahor, so they separate the Kohen Gadol from his house (and wife) seven days before Yom Kipur. ²

Moshav Zekenim: Their death was twice as painful to Hashem as it was to Aharon. ¹