{"id":8788,"date":"2010-05-16T10:00:47","date_gmt":"2010-05-16T07:00:47","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=8788"},"modified":"2018-02-26T10:22:55","modified_gmt":"2018-02-26T08:22:55","slug":"05-16-10","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/05-16-10\/","title":{"rendered":"10. The Mitzva to Drink"},"content":{"rendered":"

The mitzva to rejoice on Purim is very unique. It is even greater than the mitzva to rejoice on the festivals (Sukkot, Pesa\u0125, and Shavu\u2019ot), about which it says, \u201cYou shall rejoice in your festival\u201d (Devarim 16:14). Since most people enjoy drinking wine, it is a mitzva to drink wine on the festivals; however, there is no mitzva to drink a lot (sa 529:1-3). Regarding Purim, however, there is an explicit mitzva to drink a lot. Moreover, the essence of Purim is that it should be \u201cdays of feasting (mishteh<\/em>, lit. \u2018drinking\u2019) and joy\u201d (Esther 9:22). Therefore, the Sages said, \u201cA person is obligated to get drunk on Purim until he does not know the difference between \u2018Cursed is Haman\u2019 and \u2018Blessed is Mordechai\u2019\u201d (Megilla<\/em> 7b).<\/p>\n

There are many opinions regarding the parameters of this mitzva, and they can be divided into two main categories. Some take the words of the Sages literally, meaning that one must get so drunk that he actually cannot differentiate between \u201cCursed is Haman\u201d and \u201cBlessed is Mordechai\u201d (Rif, Rosh). That is, he should reach a state of simple joy, in which there is no distinction between different levels. In the eyes of one who has reached such a state, \u201cCursed is Haman\u201d is the same as \u201cBlessed is Mordechai,\u201d since everything is good and everything is for the good. This is the nature of drunk people: They cannot perceive details; everything seems the same to them. However, if one knows that he is liable to do prohibited or disgusting things while he is in a state of drunkenness, he must refrain from reaching such a state. Rather, he should drink heavily until he falls asleep as a result, and while he sleeps he will not be able to differentiate between \u201cCursed is Haman\u201d and \u201cBlessed is Mordechai\u201d\u2014that is, between good and evil.<\/p>\n

Others maintain that the mitzva is to drink more than usual, until one becomes tipsy, but one should not become so drunk that he is liable to act unbecomingly. The reasoning behind this viewpoint is that the halakha<\/em> does not follow the talmudic opinion that one must drink \u201cuntil he does not know\u201d (Rabbeinu Ephraim). Alternatively, we accept that opinion, but we interpret it to mean that one should drink until he cannot pronounce his words properly, and when he has to repeat the phrase \u201cCursed is Haman and blessed is Mordechai\u201d several times, he will occasionally stumble (Tosafot<\/em>, Ran).<\/p>\n

In practice, each person must choose for himself the way that will best allow him to drink and rejoice for the sake of heaven. Since people\u2019s natures are different from one another, there are varying opinions as to how one should drink and rejoice.[11]<\/a><\/sup><\/p>\n

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\n[11]<\/a>. There are three levels of intoxication: tipsy, drunk, and as drunk as Lot. 1) An tipsy person is one who drinks wine until he feels somewhat happy and disoriented, but is still capable of standing respectfully before a king. Such a person may not recite the Amida<\/em> until the effects of the wine dissipate, but if he nonetheless prays, his prayer is valid. 2) A drunk person is one who drinks so much that he cannot stand before a king because he is incapable of acting respectfully. If he recites the Amida<\/em>, he does not discharge his obligation, because his prayer is an abomination. Nevertheless, he may recite Birkhot Ha-nehenin <\/em>(berakhot<\/em> recited upon deriving pleasure from something) even in his state of drunkenness. 3) A person who is as drunk as Lot is one who drinks so much that he does not know what is happening to him. He is like a shoteh<\/em> (a mentally impaired person), who is exempt from all mitzvot<\/em>. See Peninei Halakha<\/em>: Prayer<\/em> 5:11.<\/p>\n

We can now apply these levels to the mitzva of drinking on Purim. Rif and Rosh cite Rava\u2019s statement that \u201ca person is obligated to get drunk (livesumei<\/em>) on Purim until he does not know\u2026\u201d implying that they understand the mitzva according to its simple meaning. The Aramaic word livesumei <\/em>means to get drunk, as Rashi explains (Megilla<\/em> 7b). Apparently, this relates to the second category mentioned above \u2013 that of a drunk person. In contrast, a person who is as drunk as Lot cannot discern anything, let alone the difference between \u201cCursed is Haman\u201d and \u201cBlessed is Mordechai.\u201d However, even within the category of a drunk person, there are different levels: 1) one who cannot stand before a king and speak properly; 2) \u201cuntil he does not know,\u201d which is as I explained in the main text: He cannot discern details, but instead shows an indiscriminate perspective. As the Sages state, \u201cOne who puts his eye on his cup (i.e., is drunk), the whole world appears to him like a plain\u201d (Yoma<\/em> 75a). Such a person forgets his troubles, and everything is for the good in his eyes \u2013 both \u201cCursed is Haman\u201d and \u201cBlessed is Mordechai.\u201d Such a drunk person is liable to disgrace himself. Many authorities maintain that the mitzva to get drunk on Purim refers to this level of drunkenness, and Taz<\/em> and the Vilna Gaon seem to agree. \u0124akham Zvi and many other great scholars adopted this approach in practice. Raavya 2:564 states that it is a mitzva<\/em> to get drunk \u201cuntil he does not know,\u201d but one is not obligated to do so. Apparently, his reasoning is that it is possible to fulfill the mitzva of drinking without reaching this level of drunkenness. From the words of Rif and Rosh, however, it seems that it is obligatory. Even though the Talmud relates that Rabba slaughtered R. Zeira because he was so drunk, implying that it is bad to drink in excess, the fact that Rabba invited R. Zeira to join in his Purim feast again the next year and that R. Zeira was apprehensive about going implies that the mitzva is indeed to get drunk \u201cuntil he does not know,\u201d in the literal sense (Eshkol<\/em>, Pri \u0124adash<\/em>).<\/p>\n

mt, Laws of Megilla<\/em> 2:15 states, \u201cOne should drink wine until he gets drunk and falls asleep in his drunkenness.\u201d This, in essence, is an intermediate opinion. On the one hand, one must reach the level of \u201cuntil he does not know,\u201d but he should not do so while awake, because that would mean he is very drunk. Rather, he should fall asleep as a result of his drunkenness. Mahari Brin concurs with this opinion, and it is cited in Rema 695:2.<\/p>\n

Others maintain that one does not need to get so drunk, because drunkenness is shameful and liable to bring one to commit serious transgressions. So states Or\u0125ot \u0124ayim<\/em>. Similarly, Me\u2019iri states: \u201cWe are not commanded to get drunk and degrade ourselves in the process of rejoicing, for the type of joy we are commanded to achieve is not one of debauchery and folly, but one of pleasure that leads to loving God and thanking Him for the miracles He performed on our behalf.\u201d Ha-ma\u2019or<\/em> states in the name of Rabbeinu Ephraim that the fact that the Gemara related the story of Rabba slaughtering R. Zeira implies that the halakha<\/em> does not require us to drink \u201cuntil he does not know.\u201d However, it is clear that even these opinions agree that one must drink enough to become tipsy to the point that it would be forbidden to pray. This is clearly indicated from the discussion concerning the timing of the meal, which the poskim<\/em> determine should take place a significant amount of time before the time of prayer, since one may not pray immediately after the meal. Furthermore, it is a mitzva to drink more on Purim than one does on Yom Tov, since Purim is a day of mishteh<\/em>. It is a mitzva to drink on Yom Tov in order to rejoice, and it seems that one must drink at least a revi\u2019it<\/em> measure (Torah Or<\/em> 99:3). And since one becomes tipsy after drinking only a revi\u2019it<\/em>, it follows that on Purim one must drink until he nears the level of drunkenness.<\/p>\n

Tosafot<\/em> and Ran explain that one must drink enough to occasionally stumble on the words \u201cCursed is Haman and blessed is Mordechai.\u201d Abudraham<\/em> explains that there was once a song that required the audience to respond accurately \u2013 sometimes \u201cCursed is Haman\u201d and sometimes \u201cBlessed is Mordechai\u201d; people who were intoxicated would often get confused. Aguda<\/em> and Rabbeinu Yeru\u0125am explain that the numerical value of both phrases is the same, and when people drink they find it hard to calculate the numbers. Nimukei Yosef<\/em> explains that one must drink and joke around until he makes himself appear as if he does not know the difference between Haman and Mordechai. According to these opinions as well, the mitzva is to become tipsy, not drunk. They maintain that the halakha<\/em> follows Rava, that one must drink \u201cuntil he does not know,\u201d but that this does not mean getting totally drunk. Shlah<\/em> and Responsa Rema Mi-Fano<\/em> maintain a similar position. Upon examining these opinions, we find that the mitzva is to become tipsy or even slightly drunk. This fits with the opinion of Ba\u0125<\/em>, which accepts the position of Rabbeinu Ephraim in practice, but states, \u201cOne should become tipsy or even drunk to the point that he cannot speak before a king, but he should retain his faculties.\u201d Yad Ephraim<\/em> also is in this vein, but maintains that Rava\u2019s statement was not rejected. Rather, he meant that one should get drunk until<\/em> \u201che does not know,\u201d without actually reaching that extreme level of drunkenness (\u201cad ve-lo ad bi-khlal<\/em>\u201d). Sefat Emet<\/em> and R. Yisrael Salanter also write along these lines, explaining that one must drink all day long, with the goal of being happy, but if he reaches the state of \u201che does not know,\u201d he becomes exempt from the mitzva of drinking and does not need to continue.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

The mitzva to rejoice on Purim is very unique. It is even greater than the mitzva to rejoice on the festivals (Sukkot, Pesa\u0125, and Shavu\u2019ot), about which it says, \u201cYou shall rejoice in your festival\u201d (Devarim 16:14). Since most people enjoy drinking wine, it is a mitzva to drink wine on the festivals; however, there […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[133],"tags":[],"class_list":["post-8788","post","type-post","status-publish","format-standard","hentry","category-05-16"],"yoast_head":"\n10. The Mitzva to Drink - Peninei Halakha<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/ph.yhb.org.il\/en\/05-16-10\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"10. The Mitzva to Drink - Peninei Halakha\" \/>\n<meta property=\"og:description\" content=\"The mitzva to rejoice on Purim is very unique. It is even greater than the mitzva to rejoice on the festivals (Sukkot, Pesa\u0125, and Shavu\u2019ot), about which it says, \u201cYou shall rejoice in your festival\u201d (Devarim 16:14). 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