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Share(כב) כַּיָּמִ֗ים אֲשֶׁר־נָ֨חוּ בָהֶ֤ם הַיְּהוּדִים֙ מֵא֣וֹיְבֵיהֶ֔ם וְהַחֹ֗דֶשׁ אֲשֶׁר֩ נֶהְפַּ֨ךְ לָהֶ֤ם מִיָּגוֹן֙ לְשִׂמְחָ֔ה וּמֵאֵ֖בֶל לְי֣וֹם ט֑וֹב לַעֲשׂ֣וֹת אוֹתָ֗ם יְמֵי֙ מִשְׁתֶּ֣ה וְשִׂמְחָ֔ה וּמִשְׁל֤וֹחַ מָנוֹת֙ אִ֣ישׁ לְרֵעֵ֔הוּ וּמַתָּנ֖וֹת לָֽאֶבְיוֹנִֽים׃(כג) וְקִבֵּל֙ הַיְּהוּדִ֔ים אֵ֥ת אֲשֶׁר־הֵחֵ֖לּוּ לַעֲשׂ֑וֹת וְאֵ֛ת אֲשֶׁר־כָּתַ֥ב מָרְדֳּכַ֖י אֲלֵיהֶֽם׃
(22) the same days on which the Jews enjoyed relief from their foes and the same month which had been transformed for them from one of grief and mourning to one of festive joy. They were to observe them as days of feasting and merrymaking, and as an occasion for sending gifts to one another and presents to the poor.(23) The Jews accordingly assumed as an obligation that which they had begun to practice and which Mordecai prescribed for them.
Give yourself a quick refresher....
b) What specific obligations come forth from these verses?
אָמַר רָבָא: מִיחַיַּיב אִינִישׁ לְבַסּוֹמֵי בְּפוּרַיָּא עַד דְּלָא יָדַע בֵּין אָרוּר הָמָן לְבָרוּךְ מָרְדֳּכַי.
רַבָּה וְרַבִּי זֵירָא עֲבַדוּ סְעוּדַת פּוּרִים בַּהֲדֵי הֲדָדֵי. אִיבַּסּוּם. קָם רַבָּה שַׁחְטֵיהּ לְרַבִּי זֵירָא. לְמָחָר, בָּעֵי רַחֲמֵי וְאַחֲיֵיהּ. לְשָׁנָה, אֲמַר לֵיהּ: נֵיתֵי מָר וְנַעֲבֵיד סְעוּדַת פּוּרִים בַּהֲדֵי הֲדָדֵי. אֲמַר לֵיהּ: לָא בְּכֹל שַׁעְתָּא וְשַׁעְתָּא מִתְרְחִישׁ נִיסָּא.
Rava said: A person is obligated to become intoxicated with wine on Purim until he is so intoxicated that he does not know how to distinguish between cursed is Haman and blessed is Mordecai.
The Gemara relates that Rabba and Rabbi Zeira prepared a Purim feast with each other, and they became intoxicated to the point that Rabba arose and slaughtered Rabbi Zeira. The next day, when he became sober and realized what he had done, Rabba asked God for mercy, and revived him. The next year, Rabba said to Rabbi Zeira: Let the Master come and let us prepare the Purim feast with each other. He said to him: Miracles do not happen each and every hour, and I do not want to undergo that experience again.
b) In layman's terms, what is the difference between 'cursed is Haman' and 'blessed is
Mordechai'? Why describe it this way?
c) What are the legal implications (if any) of the story that follows the legal clause?
(טו) כֵּיצַד חוֹבַת סְעֵדָּה זוֹ. שֶׁיֹּאכַל בָּשָׂר וִיתַקֵּן סְעֵדָּה נָאָה כְּפִי אֲשֶׁר תִּמְצָא יָדוֹ. וְשׁוֹתֶה יַיִן עַד שֶׁיִּשְׁתַּכֵּר וְיֵרָדֵם בְּשִׁכְרוּתוֹ.
(15) How is the obligation of this meal? That one eat meat and prepare as pleasing a meal as his hand can [afford]. And he should drink wine until he becomes intoxicated and falls asleep from his intoxication.
b) Does his description of drinking jive with the piece from the Talmud?
(ג) כְּשֶׁהֶחָכָם שׁוֹתֶה יַיִן אֵינוֹ שׁוֹתֶה אֶלָּא כְּדֵי לִשְׁרוֹת אֲכִילָה שֶׁבְּמֵעָיו. וְכָל הַמִּשְׁתַּכֵּר הֲרֵי זֶה חוֹטֵא וּמְגֻנֶּה וּמַפְסִיד חָכְמָתוֹ. וְאִם נִשְׁתַּכֵּר בִּפְנֵי עַמֵּי הָאָרֶץ הֲרֵי זֶה חִלֵּל אֶת הַשֵּׁם. וְאָסוּר לִשְׁתּוֹת יַיִן בַּצָּהֳרַיִם וַאֲפִלּוּ מְעַט אֶלָּא אִם הָיָה בִּכְלַל הָאֲכִילָה. שֶׁהַשְּׁתִיָּה שֶׁהִיא בִּכְלַל הָאֲכִילָה אֵינָהּ מְשַׁכֶּרֶת. וְאֵין נִזְהָרִין אֶלָּא מִיַּיִן שֶׁלְּאַחַר הַמָּזוֹן:
(3) When the wise drinks wine he partakes only enough to moisten the food in his bowels; but whosoever intoxicates himself is a sinner, contemptible, and brings about the loss of his wisdom. If he intoxicates himself in the presence of the uncivilized, behold, this one blasphemed the Name. It is forbidden to drink wine at noon, even a small quantity, save it be included in the meal; for, drink which is part of the meal is not intoxicating. However, no warning is needed, save from wine after meals.5T. Y. Pesahim, 37. G.
בית הבחירה למאירי מסכת מגילה דף ז עמוד ב
... ומ"מ אין אנו מצווין להשתכר ולהפחית עצמנו מתוך השמחה שלא נצטוינו על שמחה של הוללות ושל שטות אלא בשמחה של תענוג שנגיע מתוכה לאהבת השם והודאה על הנסים שעשה לנו ומה שאמר כאן עד דלא ידע בין ארור המן לברוך מרדכי כבר פירשו קצת גאונים שממה שהזכיר אחריו קם רבא שחטיה לרבי זירא נדחו כל אותם הדברים.
Beit Ha-Bechira, Megillah 7b
In any case, we are not commanded to get drunk and denigrate ourselves during this time of joy, for we have not been commanded [to experience] joy in the form of disgrace and stupidity. Rather, [we experience] the joy and delight that comes from a love of God and a thankfulness for the miracles that God bestows upon us. And that which is written: "Until one can discern between 'cursed is Haman' and 'blessed is Mordechai' ", some Geonim explain this in light of that which follows, namely, that Rabbah rose and slew Rabbi Zera. This story comes to trump what comes before it.
b) What is his legal justification for making this claim? Do you agree?
וחייב אדם לבסומי בפוריא לא שישתכר שהשכרות אסור גמור ואין לך עברה גדולה מזו שהו׳ גורם לגלוי עריות ושפיכות דמים ולכמה עברו׳ זולתן אך שישתה יותר מלמודו מעט כדי שירבה לשמוח ולשמח האביונים וינחם אותם וידבר על לבן וזו היא השמחה השלמה.
And one is obligated to become intoxicated on Purim: One should not get drunk - for inebriation is completely forbidden. There is no greater sin than this for it causes forbidden sexual relationships, murder, and many other sins. However, one should drink a little more than usual in order to increase happiness and also to create happiness and comfort for the poor. This is full happiness.
b) What are the obligations that drive the Kol Bo's reading? How does his text fit into the text we saw from the Talmud?
(א) מצוה להרבות בסעודת פורים וצריך שישתכר עד שלא ידע בין ארור המן לברוך מרדכי
And one needs to drink until one does not know the difference between "cursed is Haman" and "blessed is Mordechai".
(א) מצוה להרבות בסעודת פורים וצריך שישתכר עד שלא ידע בין ארור המן לברוך מרדכי מימרא דרבא בפ"ק דמגילה (ז:) וכתבו התוספות לא ידע בין ארור המן לברוך מרדכי ארורה זרש ברוכה אסתר ארורים כל הרשעים ברוכים כל הצדיקים וכ"כ הר"ן כלומר דאי בין ארור המן לברוך מרדכי לחוד אפי' שתה טובא לא טעי ביה וכתב הר"ן בשם רבינו אפרים דמההוא עובדא דקם רבה בסעודת פורים ושחטיה לר' זירא כדאיתא בגמרא אידחי ליה מימרא דרבא ולא ש"ד למעבד הכי כתוב בא"ח חייב איניש לבסומי בפוריא לא שישתכר שהשכרות איסור גמור ואין לך עבירה גדולה מזו שהוא גורם לג"ע וש"ד וכמה עבירות זולתן אך שישת' יותר מלימודו מעט:
And Rabbeinu Nissim wrote in the name of Rabbeinu Ephraim that we learn from the story of Rabbah getting up at the Purim feast and slaying Rabbi Zera- that [the story] eliminates the statement of Rava. It is not a good thing to act this way [drunk]. It is written in Orchot Hayyim (Sefer Kol Bo) that: And one is obligated to become intoxicated on Purim: One should not get drunk - for inebriation is completely forbidden. There is no greater sin than this for it causes forbidden sexual relationships, murder, and many other sins. However, one should drink a little more than usual.
(ב) חייב אינש לבסומי בפוריא עד דלא ידע בין ארור המן לברוך מרדכי: הגה וי"א דא"צ להשתכר כל כך אלא שישתה יותר מלימודו (כל בו) ויישן ומתוך שישן אינו יודע בין ארור המן לברוך מרדכי (מהרי"ל) ואחד המרבה ואחד הממעיט ובלבד שיכוין לבו לשמים
(2) 2. One is obligated to drink on Purim until one does not know the difference between "cursed is Haman" and "blessed is Mordechai".
RAMA: And there are those who say that one need not get too inebriated, rather, drink a little more than usual and sleep, for during sleep one is unable to make the distinction. And whether one drinks heavily or drinks a small amount - intention toward heaven is required.
b) Look closely at the text from R. Isserles. What does it add to the discussion, legally?
(ד) (ד) ... ועיין בא"ז דמ"מ יראה להיות זהיר בענין נט"י וברכת המוציא ובהמ"ז ויהיה שמחה של מצוה ...
(4) 4. Between "cursed is Haman" ... And see Ohr Zarua, that nonetheless one sees to be careful about the matter of washing the hands [before the meal] and the blessing on the bread and the grace after the meals, and that the joy be about the commandment.
I am an alcoholic who has managed to stay sober for the past five years. During that time I've also become more religious. A friend just told me that it is an obligation to become drunk on Purim. Is this true?
Frank, New York
It is true that there is a rabbinic saying that on Purim one should be so drunk that it's impossible to distinguish between 'blessed is Mordechai" and "cursed is Haman". The intent of this rule is to encourage the kind of exultant joy that Purim represents. Everyone should rejoice on this holiday, and one good way to do it--for many people--is to get a little bubbly. There is no requirement to get drunk, and it needs to be said that being drunk would make it impossible to fulfill the mitzvah of hearing the reading of the Megillah. So drinking a bit to encourage revelry is fine; drunkenness is not required. For the recovering alcoholic, there is a larger issue at stake: It is also a principle of Jewish law that health concerns override ritual requirements (sakanta chamura m'issura). Someone who is struggling against alcoholism risks losing control by drinking any amount of alcohol. In such an instance, one is obligated not to drink. But you can still find ways to enjoy the revelry and giddiness of Purim. Wear a costume, prepare a Purimschpeil, nosh a hamantashen, and be the designated driver for some of your shul-going friends! Simchat Purim!
Whatever the simple meaning is, it is clear that the poskim (halakhic authorities) throughout the generations felt very uncomfortable with Rava's demand to get drunk on Purim, and therefore each posek tried to circumvent the requirement. Here is a sampling of their rulings:
- Rabbeinu Ephraim (North Africa, 11th century) claimed that the story comes to cancel out Rava's statement and therefore one should not get drunk on Purim.[i]
- Rabbi Alexander Zusslin Hacohen (Germany, 14th century) explained that “ארור המן” “cursed be Haman” equals “ברוך מרדכי” “blessed be Mordechai" in gematria – they both add up to 502! – and it requires less wine to become that intoxicated?[ii]
- Rabbi Yosef Haviva (Spain, 15th century) wrote that one should say funny things so that the beholders will think that one cannot distinguish between “cursed be Haman” and “'blessed be Mordechai.”[iii]
- Maimonides (Egypt, 12th century) rules that “he drinks wine until he gets drunk and falls asleep…”,[iv] and this ruling was adopted by Rabbi Moshe Isserles in the Shulhan Arukh (Poland, 16th century).[v]
- Rabbi Netanel Weil (Germany, 18th century) explained: “ ‘until’ – up to and not including, because otherwise he would reach the drunkenness of Lot.”[vi]
- Rabbi Aaron of Lunel (Provence, 14th century) commented “that he should drink more than his normal custom in order to rejoice greatly and to make the poor rejoice and he shall comfort them ... and that is true joy.”[vii] This is the most original interpretation: that the purpose of drinking on Purim is to help us fulfill the mitzvah of mattanot la'evyonim (alms to the poor) and not simply to get drunk.
- Finally, Rabbi Menahem Hameiri (Provence, 14th century) said: “In any case, we are not commanded to get drunk … for we were not commanded to engage in debauchery and foolishness, but to have heartfelt joy which will lead us to the love of God and to gratitude for the miracles which he performed for us.”[viii]
Bibliography
- Rabbi Daniel Adler, Judaism 40/1 (Winter 1991), pp. 6-15
- Rabbi Aaron Arend, BDD 8 (Winter 5759), pp. 65-75
- Rabbi Sh. H. Kuk, Iyunim Umehkarim, Vol. 2, Jerusalem, 1963, pp. 51-52
- Rabbi H. Z. Reines, Hadoar 56/17 (7 Adar 5737), p. 266
- Rabbi Shlomo Yosef Zevin, Hamo'adim Bahalakhah, Tel Aviv, 1960, pp. 203-208
