Getting Drunk On Purim: Halacha, History, & Hashkafa

March, 2019

‘Ad D’lo Yada’ – Understanding A Unique Halacha

1. A Seder Story

One Pesach seder several years ago one of the finest members of my shul, and his family, was by our table.

This individual is a very soft-spoken, kind and serious person. His wife and children are equally full of chein.

Because we have so many guests for each seder –and not enough kosos to go around–my wife purchased large and beautiful glass goblets that would be used for the arbah kosos. Allow me to repeat the fact that they were very large cups.

I was using my standard kiddush cup and wasn’t paying much attention to what the guests were using, until after the second kos.

During Shulchan Aruch this guest was slurring his words and had, well, the giggles.

It was so odd seeing him like this. He was the straightest shooter I knew.

His wife explained that his family follows the halacha that one must drink the entire kos of wine for each of the araba kosos, no matter their size (see Bach 472; Shulchan Aruch 472:9, inter alia).

These glass goblets must have contained half a liter of liquid space!

Meaning that by the forth cup he drank about two liters of wine –and it showed! By nirtzah me and my kids delighted in watching this usually soft-tempered man gloriously act out all the animals in chad gada.

We have since purchased smaller kosos for guests, as the chazal teach, “Eight things are harmful in abundance and beneficial in moderation…wine.” (Gittin 70a)

1. Yiddeshkeit and Alcohol: A History

The Gemara, on the one hand, teaches (Eruvin 65) that “Wine was created so as to console mourners,” the Midrash in Bereishis Rabba (36:4) teaches that “[Wine] caused exile and will continue [to do so] in future generations.”

Similarly, “Wine gladdens the heart of man” (Tehillim 104), and “Do not drink, for its end is blood.” (Bamidbar Rabba).

 The Midrash Tanchuma (Shemini 11) relates the story of a son who slowly weaned his drunken father off his dependence on alcohol. When he felt it was safe to let his father out of the house they went for a walk, and came upon an old drinking buddy of his father’s. The friend was lying in his own filth in the road, laughing to himself. Hoping that his father would now see the loss of dignity associated with drunkenness, the son pointed him out to his father. However, the father ran over to his old friend and whispered into his ear, “Where did you find such good wine?”

Based on the above Tanchuma and Esther Rabba (5:1) the Gra interprets the verse in Mishlei (23:35), “They struck me and I did not become ill” as symbolic of an alcoholic who becomes oblivious to alcohol’s negative effects and even claims that his addiction is virtuous—a sort of Stockholm syndrome. (See Artscroll’s Esther Rabba ad loc., footnote 28 and ‘Insights, A’ for further elaboration)

For a wonderful treatment of this topic and on addiction in general, see Judaism and Psychology by Moshe HaLevi Spero, Ktav Publishing, Yeshiva University Press, 1980, pages 120-141.

While it has been argued that frum Jews seem to have a lower rate of alcohol abuse in proportion to its drinkers than many other groups, if true, this is due to our being grounded in alcohol’s reality, not because of our denial of it (see American Sociological Review, 1980, Volume 45, “How Jews Avoid Alcohol Problems,” pages 647-664; Time Magazine “Jews and Alcohol,” March 17, 1958; The Daily Beast, “Pass the Manischewitz, Please,” August 2008; and The New Yorker, “Drinking Games,” by Malcolm Gladwell, February 2010.)

1. What About Purim?

Over the years many organizations have begun to crack down on alcohol usage of young people on Purim (See Rambam, hilchos yom tov 6:21 for precedent for such bans and concerns). Some in our communities have met this with a touch of cynicism, as they hold the mistaken belief that yiddishkeit doesn’t subscribe to such a negative view of alcohol. While there are, indeed, many statements in the Torah and Chazal that refer to the positive aspects of alcohol, they pale in comparison to the number of statements against it. This is similar to the current medical view that in the right setting, small but regular alcohol consumption can be beneficial, yet it can also hold great potential for abuse.

In Talmudic parlance, there is a difference between a shasuy (drinker) and a shikkar (one who is drunk); see Eruvin 64a.

But what about Purim? Do not chazal teach (Megilla 7b) an obligation to become so intoxicated (with wine, cf. Orchos Rabeinu 3:56) to the point of not knowing the distinction between the blessing of Mordechai and the curse of Haman?

How do we understand this obligation in light of the above?

The Chofetz Chaim (Biur Halacha, 695) asks these questions, and they are asked in even more detail by the Avuderahm.

1. Many Explanations

We must first mention that many poskim understand the mitzvah of drinking on Purim in its simple meaning (see Shaarei Teshuvah in the name of Yaavetz and Chacham Tzvi). This should not, challila, be seen a contradiction to the above sources that show a negative attitude toward heavy drinking. Rather, precisely because it is rare to ever allow for such drinking did chazal need to come and permit it. The fact that it is once a year clearly is not running against moderation.

Indeed, the Maharsha to the above gemara states, “…this is not to become silly in drunkenness and to run after and/or act in foolishness and untoward language, for this is not joy, rather foolishness…”. The Shelah gives the same warning (Megillah, ner mitzvah 14-15).

In other words, and as the Biur Halacha ibid. alludes, it is not an obligation per se, rather a once a year allowance, should one want to and if they can trust their judgment (see Chayay Adam).

However, there are many other serious views as to how to read this Halacha.

• The Rema (695:2) famously rules that one need only drink more than usual, and then take a nap due to tiredness onset-ed by the wine. For, when one is sleeping he is ad d’lo yada! This is also alluded to in Rambam (hil. Megillah 2:15). The Pri Chadash and the Pri Megadim advise one to follow this approach, as our generation is weaker than in the past. (See also Yesod V’Shoresh HaAvodah 12:7)
• The Yad Ephraim on the margins of the Shulchan Aruch (ad loc.), as well as the Sefas Emes  (Megillah 7b), reads the gemara as saying that one should drink ‘ad’, meaning until and no further that he gets so drunk that he does not know such a distinction. In other words, the gemara was setting a limit how much one can drink! (See also Kol Bo #45; Divrei Shaul to Megillah; Emek Beracha in the name of Rav Yisroel Salanter)
• In fact, the Maharsha (Bava Metzia 24a) explains that when chazal teach that there are three things regarding which a chacham may lie, one of those items is ‘puria’. As opposed to the simple meaning of this word, Marharsha suggests it refers to Purim –in that a talmud chacham may pretend and fool others into thinking that they are drunk when in truth they are not!
• The Brisker Rav explains this strange obligation based upon a technical matter (Emek Beracha, seudas purim). Typically, the yomim tovim have an obligation of simcha, and our requirement to eat meat and drink is only but a heicha timtza –a means –to get there. Not so on Purim. The pasuk states that Purim was established for‘misheth v’simchah’, meaning we were obligated to drink not as a means to attain simcha alone but for drinking itself.
• The Biur Halacha (ibid.; see also in more detail the Avudrahm) suggests that since the various events in the Purim story happened through wine and intoxication, the same is obliged on us. Thus, we find seudas Achashveirosh and the death/exile of Vashti, as well as

the downfall of Haman all happening at festive and drink-filled events. The Megilas Setarim (Rav Vidal HaTzarafti, hakdama; not to be confused with another sefer on Esther by Rav Yaakov of Lissa under the same name) points out that this is usual for yomim tovim; we always celebrate through the consumption of the very means that the miracle happened, be it choressees/mortar on Pesach or cheese (story of Devorah/Chanah) on Chanukah. Purim should be no different. See also Nachal Eshkol who states the same but adds that when Achashveirosh and Haman finalized their evil plan they celebrated over drink (Esther 3:15), and chazal (Esther Rabbah 7:25) teach that this was a punishment for the sale of Yosef which was also caused due to drinking. On Purim we do a ‘turnabout’ and drink, but this time l’shem mitzvah.

• Some suggest (see, e.g. Avuderahm, et al.) that since ‘arrur haman’ and ‘baruch mordechai’ equal the same numerical value, all chazal were saying is that one should drink until the point that figuring out each gematria, and that they are indeed the same, would become a burden.
• The Mishneh Berrura (ibid. sif kattan 4) in the name of the Taz and the Gra suggests that one should simply drink to the point that his simchah confuses him as to which is better: the downfall of the wicked or the salvation of the righteous.
• The Levush (siman 670:2) reminds us that chazal (Megillah 12a) teach that our original aveirah that caused these events was our eating and drinking by seudas Achashveirosh. We redeemed ourselves by fasting for three days (Esther 4:16). Perhaps then we drink on Purim and feast so as to turn this sin into a mitzvah again.
• The Chasam Sofer (Derashos, p.196) states we are obligated to drink just enough that if we were down about a matter this measure will bring back some joy and tolerance. Minchas Eliyahu reminds us that chazal teach (Eiruvin 65a) that wine was create for aveilim, so as to feel better when one is down. Shushan too became mournful (‘avel’ 4:3) until (9:22) we went “u’mei’avel l’yom tov’.

While we could go on with further explanations, allow me to end with following: Chazal teach (Midrash Mishlei 9:2) that Purim is the only

yom tov that will remain in the time of moshiach. Rav Shlomo Zalman Aurbach explained that while Purim will still be active, the mitzvah of ad d’lo yada will vanish (see Rutz K’tzvi 2:p.322; Pardes Yosef, purim, p.410; sefer Meishiv K’Halachah)!

The navi tells us (Yeshayahu 29:9) “…they were intoxicated but not from wine…” Perhaps when moshiach comes we will finally be able to attain the highest level of joy without any worldly aid.

May that Day come soon!