With the festive Holiday of Purim right around the corner, we are confronted with a topic that never ceases to confuse us. It is the seven word declaration stated by the holy Rabbi, Rava, of the Gemara : “Hayav Inish Li’besumei Be’puraya Ad De’lo Yada” – “One is obligated to drink on the Festival of Purim [until he does not know the difference between ‘cursed be Haman’ and ‘blessed be Mordechai’].” (1) A declaration that has us scratching our heads every year, as we are never quite able to understand this extraordinary obligation. Understanding the topic in either halacha or hashkafa is no easy task.
A Touchy Subject
If you’re feeling down because you just can’t seem to grasp the notion of this seemingly peculiar halacha –don’t! You are not alone. In fact, anyone familiar with the matter from a halachic standpoint can attest that even sages dating as far back to the era of the Rishonim are bewildered by the above-cited statement. It is a matter that Rabbis have grappled with for hundreds of years. (2)
While the Rif (3), Rosh (4), and Tur (5) seem to require one to reach a level of intoxication, the Orhot Haim (6) maintains that it is forbidden to get drunk, and the misva is rather to drink just slightly more than one is accustomed to; this is likewise the opinion of the Yad Ephraim. The Bach argues the point, stating that one should drink a considerable amount more than he is accustomed to. Other authorities, such as the Rambam (7) and Mahariv (8), instruct us to drink “Ad She’yishtaker”, until reaching intoxication, and then sleep. By doing such, one will therefore not know the difference between ‘cursed is Haman’ and ‘blessed is Mordechai’, as Rava required; It is the view later accepted by the Rama and ultimately the Mishna Berura. (9) In case you’re not already confused, take a look at the Gra, whose opinion differs entirely. Indeed, the broad variety of opinions is enough to keep a Torah scholar busy for days on end!
Commemorating the Miracle of Purim
Since the miracle of Purim was achieved through the parties arranged by Esther Ha’malka, which consisted of eating and drinking, our Sages instituted that we should drink “Yoter Me’hergelo”, more wine than we are normally accustomed to. Their intention, among others, is to constitute a zecher, reminder, of the profound miracle Hashem performed for his people. (10)
However, while the incorporation of wine is indeed sensible based on the aforementioned reason, it is nonetheless uncharacteristic of Hazal to require us to drink “Ad Sheyistaker”, until reaching a drunken state of mind. Jews are, and always have been, a People of awareness and intellect; the mere concept of excessive drinking is frowned upon by our communities across the globe.
Where, then, does wine fit in to our moral lifestyle?
Wine in Judaism
Both the Talmud and scripture, in numerous places, speak the benefits of wine consumption. Wine is described as “Bringing joy to Gd and man” (11), and dictums like “Ein Simha Ela Be’basar Ve’yayin”, “There is no joy but meat and wine”, are commonly mentioned in the Gemara. (12) It is assertions like these that seem to directly favor the consumption of wine. We likewise see many misvot that are accompanied by a cup of wine; Besides being used for kiddush and havdallah on Shabbat and holidays, many berachot are recited over cups of wine beneath the wedding canopy, at a brit milah, at a Pidyon Ha’ben, and let’s not forget the four cups of wine we drink at the Passover Seder.
Yet on the other hand, we find by Noah, whose righteousness caused Hashem to spare the human race, was shamed by the consumption of wine. Aharon’s two holy sons, Nadab and Abihu, entered the Mishkan while intoxicated and were consumed by a fire that emanated from the heavens. Similarly, we see the Torah extols the virtue, courage, and holiness of a Nazir who vows to abstain from wine.
So, what is the ‘Torah outlook’ on wine? Is it a holy beverage with immense powers, reserved for holy and special occasions? Or is it a destructive agent with the power to bring down mighty people; a substance to be avoided at all costs?
The answer is, quite interestingly, both!
The Gemara (13) relates “Nichnas Yayin, Yasa Sod”, “[When] wine enters, secrets come out”. This means that when one becomes inebriated, the spiritual depth of the individual is revealed. For example, suppose someone with awful character; an individual with no intention of climbing the ladder of spirituality, chooses to ‘join in’ on the Purim fun. He drinks cup after cup, not wasting a moment’s time to fulfill this once-a-year opportunity. Don’t be surprised to find this individual’s vile demeanor amplified tenfold; for when wine comes in, the true essence of its consumer comes out. Wine relaxes our inhibitions and weakens the body’s natural defenses, allowing the nefesh, the seat of all our emotions, personality, and identity to shine through.
It is therefore no secret why so many hachamim and sadikim are able to attain lofty spiritual heights during the Seudah of Purim. While intoxication may magnify a nasty character in some, it can bring out peace, contentment, brotherhood, and love of Gd in those who truly seek to draw spiritual elevation from the Day.
Hence, when utilized properly, wine can have a great deal of positive potential. However, if misused and abused, it presents a drawback of devastating proportion. What we use it for is entirely up to us.
For Clarity’s Sake
Let’s better understand the misva by answering four simple questions:
• Who?
• What?
• When?
• Why?
• What?
• When?
• Why?
Who
The hand of Gd spared both men and women from Haman’s wicked decree, thus obligating women to partake in the misva of Seudat Purim as well. However, women should drink just a little wine, and certainly not become intoxicated. (14)
If one’s parents warn him not to drink excessively on Purim, as halacha indeed forbids, he should surely listen to them and drink only a little more than usual. (15)
What
Most early authorities (16) specify that the misva only applies to wine and not other intoxicating drinks. There is a minority that seem to suggest one does not need fulfill the obligation with wine specifically.
Grape juice does not suffice.
When
Many Ashkenazim have the minhag to eat the meal after praying Minha, whereas many Sephardic communities eat the meal in the morning. Whatever time your host chooses to begin the seudah, it is then that one should enjoy a breakfast or lunch of meat and wine. One does not fulfill the misva by drinking wine at night.
Why
As mentioned above, the Seudah we eat on Purim serves as a commemoration of the miracle Gd performed for the Bene Yisrael. Furthermore, from a Kabbalistic standpoint, by drinking, we weaken the body’s normal resistances, thus making us freer to feel the Oneness of God and the universe. It is often hard to see the good within the many hardships we face in life, but when we ‘let our guard down’, and let our spirituality shine through, we can more clearly realize that although times may be tough, it is indeed all for the best. We recall that there is a beneficent Gd behind everything, manipulating events solely for our good. We can remember that although we live in a time of Hester Panim, a time in history where Gd’s face is more ‘hidden’ than ever before – we remember what he did for us on Purim, and how he’s continually helped us throughout every stage of our lives.
The Holiest Day in the Jewish Calendar
It is important to remember the teaching of our Rabbis: “Ivdu Et Hashem Be’simha Ve’gilu Birada”, “Serve G-d with joy, and celebrate with trembling.” (17) The tremendous amount of joy we feel on Purim must be conducted with a degree of awe and reverence toward Hashem. As our Sages comment regarding this verse, “Where there is joy – there must be trembling.”
The Arizal states that Purim is the holiest day of the year; a day even holier than Yom Kippur. It is therefore important to note, that one who feels his alcohol intake may bring him to act repugnant and foolish, especially if his drinking might cause him to damage others, such a person should certainly avoid wine on the Holiday, as well as throughout the rest of the year. Purim Sameah!
(1) Megillah 7b
(2) Leading Rabbis and Poskim of the 11th to 15th centuries.
(3) Megillah 3a (in Dapei HaRif)
(4) Megillah Perek 1 Siman 8
(5) O”H 695:1
(6) Laws of Purim 38
(7) Laws of Megilla 2:15
(8) (Darkei Moshe Ha’aruch 695:2
(9) O”H 695:2
(10) (Hayye Adam, Klal 155:30
(11) (Shoftim 9:13
(12) (Pesahim 109a
(13)Sanhedrin 38a, Eruvin 65a
(14)See Gemara Ketubot 85a
(15) Halichot Shlomo 19:25
(16) Rashi Megillah 7b, Rambam 2:15, see Kaf Ha’haim 695:6, Nitei Gavriel 73:2
(17) Zohar, Parashat Aharei Mot
