Leviticus 10:10
8 Then the Lord spoke to Aaron, 9 “Do not drink wine or strong drink, you and your sons with you, when you enter into the Meeting Tent, so that you do not die. This is a perpetual statute throughout your generations, 10 as well as to distinguish between the holy and the common, and between the unclean and the clean, 11 and to teach the Israelites all the statutes that the Lord has spoken to them through Moses.” 12 Then Moses spoke to Aaron and to Eleazar and Ithamar, his remaining sons, “Take the grain offering which remains from the gifts of the Lord and eat it unleavened beside the altar, for it is most holy.
Haggai 2:12
10 On the twenty-fourth day of the ninth month of Darius’ second year, the Lord’s message came to the prophet Haggai: 11 “This is what the Lord of Heaven’s Armies has said, ‘Ask the priests about the law. 12 If someone carries holy meat in a fold of his garment and that fold touches bread, a boiled dish, wine, olive oil, or any other food, will that item become holy?’” The priests answered, “It will not.” 13 Then Haggai asked, “If a person who is ritually unclean because of touching a dead body comes in contact with one of these items, will it become unclean?” The priests answered, “It will be unclean.” 14 Then Haggai responded, “‘The people of this nation are unclean in my sight,’ decrees the Lord. ‘And so is all their effort; everything they offer is also unclean.
Notes and References
"... Haggai’s audience must appreciate the logic of the priestly answers in order for the prophetic message to have its intended impact. In other words, Haggai’s use of a priestly ruling based on cases found in Leviticus and Numbers presupposes an awareness on the part of his audience of the existence of those texts and their validity for the community, if not a familiarity with the actual content of those texts. Pentateuchal law was obviously a factor in the community life of the early restoration period with respect to priestly responsibilities. The passage in Leviticus (10:10-20) describing priestly functions is particularly instructive in this regard. It relates two facets of priestly responsibility, matters of holiness and of communication: the priests are enjoined “to distinguish between the holy and the common, and between the impure and the pure” and “to teach the children of Israel all the statutes which Yahweh spoke to them through Moses” (verse 11). The two commands should not be separated from each other. If the first command has a somewhat restricted cultic dimension, it is nonetheless part of a broader function of the priesthood. Yet even that command implies wide responsibilities, for matters of holiness and purity are not to be construed as strictly cultic or ritual concepts (see below). The Leviticus text appears to have direct relevance to this passage in Haggai. In verse 10, where a chiasm links the nouns, “holy” and “pure” are related and “common,” or “profane,” and “impure” are equated. This relationship will help us in our discussion of the content of Haggai’s priestly example ..."
Meyers, Carol L., and Eric M. Meyers Haggai, Zechariah 1-8: A New Translation with Introduction and Commentary (pp. 77-78) Doubleday, 1987