(1) בכתנתם IN THEIR GARMENTS — in those of the dead (not in their own garments). This tells us that their garments had not been destroyed by fire, but their souls alone (neither their clothing nor bodies showed signs of burning; they had been struck by fire inwardly): there entered into their nostrils something like two threads of fire which burnt them to death (Sifra, Shemini, Mechilta d'Miluim 2 34; Sanhedrin 52a).

(1)On the eighth day Moses called Aaron and his sons, and the elders of Israel.

(4) and an ox and a ram for an offering of well-being to sacrifice before יהוה; and a meal offering with oil mixed in. For today יהוה will appear to you.”

(10) and they saw the God of Israel—under whose feet was the likeness of a pavement of sapphire, like the very sky for purity.

(23) Moses and Aaron then went inside the Tent of Meeting. When they came out, they blessed the people; and the Presence of יהוה appeared to all the people.(24) Fire came forth from before יהוה and consumed the burnt offering and the fat parts on the altar. And all the people saw, and shouted, and fell on their faces. (1) Now Aaron’s sons Nadab and Abihu each took his fire pan, put fire in it, and laid incense on it; and they offered before יהוה alien fire, which had not been enjoined upon them. (2) And fire came forth from יהוה and consumed them; thus they died before יהוה. (3) Then Moses said to Aaron, “This is what יהוה meant by saying:Through those near to Me I show Myself holy,And gain glory before all the people.”And Aaron was silent.(4) Moses called Mishael and Elzaphan, sons of Uzziel the uncle of Aaron, and said to them, “Come forward and carry your kinsmen away from the front of the sanctuary to a place outside the camp.” (5) They came forward and carried them out of the camp by their tunics, as Moses had ordered.(6) And Moses said to Aaron and to his sons Eleazar and Ithamar, “Do not bare your heads and do not rend your clothes, lest you die and anger strike the whole community. But your brothers, all the house of Israel, shall bewail the burning that יהוה has wrought.

(1) One who commits suicide wilfully is not attended to at all; and one does not mourn for him and no lamentation is made for him, nor does one rend [garments] or bare [the shoulder in mourning for him], but one stands for him in the line [of comforters], and one recites over him the mourners' blessing, and whatever [brings] honour [only] to the living [may be done].

Let us now explore what caused the scholars who claimed ‎that these two sons of Aaron were drunk on the occasion ‎mentioned in Leviticus 10,1-3, to arrive at that conclusion.. At ‎first glance one shudders how these scholars could accuse these ‎אצילי בני ישראל‎, “these noble souls” amongst the Israelites of ‎having been guilty of such conduct when the Torah had not ‎spelled it out! ? Had not the Torah in Leviticus 10,8-11 spelled ‎out that entry into the Tabernacle in a state of inebriety is a ‎capital sin? How could these sons of Aaron have ignored this?‎
I believe we can find the answer to this question by ‎examining the text in Leviticus 10 more closely.‎
The words: ‎זה הדבר אשר צוה יהוה לעשות וירא אליכם כבוד ה'‏‎, “this is ‎the thing that you must do in order that the glory of ‎‎Hashem will appear to you,” in that paragraph appear to be ‎superfluous, or at least not connected to the subject under ‎discussion. (Leviticus 9,6)‎
‎Rashi, in commenting on Leviticus 9,23 near the end of ‎this paragraph where the Torah writes: ‎ויצאו ויברכו את העם‎, “they ‎came out (Moses and Aaron from the Tabernacle) and blessed the ‎people,” writes that during the seven preceding days of the ‎consecration rites for the Tabernacle the Shechinah had not ‎manifested itself so that the people had complained why they had ‎gone to such lengths to build the Tabernacle if after all this G’d ‎had not seen fit to take up residence among them. Moses told ‎them what they must do in order to merit that the ‎‎Shechinah would manifest itself amongst them again as ‎proof that the sin of the golden calf had been forgiven. He ‎explained that seeing that his brother Aaron, who was the High ‎Priest was more worthy than he, until Aaron had presented ‎sacrifices in the Tabernacle, G’d’s glory would not become ‎manifest. This is why in verse 24 we are told that Aaron ‎performed his duties as a result of which the Shechinah ‎manifested itself in that heavenly fire consumed the portions of ‎the sacrifices on the altar. There does not appear to be an allusion ‎to all this in the text of the Torah, so where did Rashi take ‎his exegesis from?‎
When man serves his Creator he experiences a feeling of great ‎pleasure as he is aware that he thereby provides pleasure for his ‎Creator. This is the allegorical meaning of Proverbs 10,1 ‎בן חכם ‏ישמח אב‎, “that an intelligent son provides pleasure for his father.” ‎This pleasure or joy is not limited to one domain in the universe ‎but spreads throughout the universe. A call goes out in all parts ‎of the universe to honour the person who, through his devoted ‎service to his Creator, has provided so much pleasure in the ‎whole universe. There is no greater pleasure than this.‎
However, seeing that we are aware of this, this reduces our ‎service to the Lord to one that is tied to the expectation of ‎reward. Maimonides in his hilchot teshuvah chapter 10 goes ‎so far as calling such service of G’d as being ‎שלא לשמה‎, “keeping ‎Torah commandments for ulterior motives.” The principal ‎purpose of pure service of the Lord is that it is performed in ‎recognition of the greatness of the Creator Who provides all ‎forms of life in this universe and Who has endowed us with souls ‎that contain Divine qualities.‎
We may well ask why no mention is made in the Torah of any ‎reward for performance of the Torah’s commandments that ‎accrues to the doer in the world beyond death of the body. ‎Reward in the ‎עולם הבא‎, the world to come, while discussed at ‎length by our sages, is not dealt with in the written Torah at all. ‎‎[The conclusion of the author’s paragraph is ‎missing.]‎

....Elazar ben Arakh began to discuss the Design of the Divine Chariot and expounded, and fire descended from heaven and encircled all the trees in the field, and all the trees began reciting song.....the Divine Presence. The Gemara poses a question: Is that so? But isn’t it t. § The Sages taught: Four entered the orchard [pardes], i.e., dealt with the loftiest secrets of Torah, and they are as follows: Ben Azzai; and ben Zoma; Aḥer, the other, a name for Elisha ben Avuya; and Rabbi Akiva. Rabbi Akiva, the senior among them, said to them: When, upon your arrival in the upper worlds, you reach pure marble stones, do not say: Water, water, although they appear to be water, because it is stated: “He who speaks falsehood shall not be established before My eyes” (Psalms 101:7). The Gemara proceeds to relate what happened to each of them: Ben Azzai glimpsed at the Divine Presence and died. And with regard to him the verse states: “Precious in the eyes of the Lord is the death of His pious ones” (Psalms 116:15). Ben Zoma glimpsed at the Divine Presence and was harmed, i.e., he lost his mind. And with regard to him the verse states: “Have you found honey? Eat as much as is sufficient for you, lest you become full from it and vomit it” (Proverbs 25:16). Aḥer chopped down the shoots of saplings. In other words, he became a heretic. Rabbi Akiva came out safely.