Our Complex Attitude to Drinking Alcohol
Noach
After emerging from the Ark, Noach turns his hand to agriculture, becoming “a man of the land”. He plants a vine and produces wine. The Torah describes how Noach became intoxicated and uncovered himself in his tent, finally leading to the curse of his son.
The commentaries explain that one of the reasons for this Parsha is to warn us about the harm that can result from drinking in excess.
The passage is introduced with the word ויחל, literally meaning “and Noach began”. Rashi quotes the Midrash that relates the word ויחל to חולין, meaning profane. By first planting grapes to make wine, Noach profaned himself and spiritually fell.
The Gemara notes that Noach was first introduced as an איש צדיק, “a righteous man”. But when he plants the vine, he is demoted to be described as an איש אדמה, “a man of the earth”. In contrast, Moshe Rabbeinu is initially described as resembling an איש מצרי, “an Egyptian man”, but in the end is elevated to become איש האלקים, “a man of G-d”.
In the entire passage, there are 13 words which begin with the letters וי. The Midrash and Gemara relate this to word וי, meaning “woe”, alluding to the ills of drinking. The 16th Century Kabbalistic work Reishis Chochma, explains the significance of the number 13. 13 is the Gematria of אחד, alluding to the oneness of Hashem. Through his drunkenness and Chillul Hashem, Noach tainted the oneness of Hashem.
A Partner with the Satan
The Midrash relates that when Noach set out to plant his vineyard, the Satan came and asked to become his partner in this endeavor. The Satan sacrificed 3 animals over the vine, a lamb, a lion and a pig. Therefore, after drinking one cup of wine, a person becomes calm and docile like a lamb. After 2 cups, they become loud and bold like a lion. After 3 or 4 cups, like the pig, they soil themselves and roll in their own filth.
The Rosh quotes a different version of the Midrash which lists 4 animals; a lamb, a goat, a monkey and a pig. If a person drinks a small amount with their meal (which is considered appropriate), they become calm like the lamb. If they drink more, they jump around like a goat. If they continue to drink, they become foolish like a monkey and finally they end up like the pig.
The Kli Yakar notes that when we substitute the letters spelling the word ענבם (grapes) with the letters that precede them, it spells סמאל, the name of the Satan. This hints that trough excessive drinking, one is a “next to” the Satan and eventually falls into his clutches.
This does not mean that we shun the use of wine. On the contrary, wine is used for Kiddush, Havdalah and other blessings of sanctification. The Torah describes wine as something that “gladdens the heart of man and of G-d”. The Gemara teaches that drinking wine expand a person’s mind and brings them wisdom.
The Kabbalists explain that there are different levels of wine; wine of joy and wine of drunkenness. The difference between them is the purpose for which they are imbibed and the manner and quantity in which they are consumed.
This was the warning issued by the angel of destruction to Noach as he planted his vine; “I will be your partner but be careful, lest through this you fall into my portion.” When drunk in a positive way, with holy intentions and limited measure, wine can lead a person into the portion of Hashem. But when one drinks in excess or in a state of frivolity, they end up in the portion of the forces of harm.
The commentators relate the word ויתגל - “and he uncovered himself”, to the words גלות - exile. The Jewish people were exiled on account of immoral sexual behavior. The Novi writes that they were led down the path of destruction because they were השותים במזרקי יין - “they drink from pitchers of wine”. Drinking from jugs rather than small cups, alludes to drunkenness, which leads to the commission of the greater sins of promiscuity and violence.
The animals quoted in the Midrash allude to the nations that exiled the Jewish people; Nevuchadnezzar of Babylon is called a lion, the Egyptians worshipped the lamb and the Romans are likened to the pig.
Through misuse of the wine of drunkenness, we ended up in exile. Through elevating our consumption in the path of the wine of holiness, we rectify this wrong and will merit redemption.
The commentaries explain that one of the reasons for this Parsha is to warn us about the harm that can result from drinking in excess.
The passage is introduced with the word ויחל, literally meaning “and Noach began”. Rashi quotes the Midrash that relates the word ויחל to חולין, meaning profane. By first planting grapes to make wine, Noach profaned himself and spiritually fell.
The Gemara notes that Noach was first introduced as an איש צדיק, “a righteous man”. But when he plants the vine, he is demoted to be described as an איש אדמה, “a man of the earth”. In contrast, Moshe Rabbeinu is initially described as resembling an איש מצרי, “an Egyptian man”, but in the end is elevated to become איש האלקים, “a man of G-d”.
In the entire passage, there are 13 words which begin with the letters וי. The Midrash and Gemara relate this to word וי, meaning “woe”, alluding to the ills of drinking. The 16th Century Kabbalistic work Reishis Chochma, explains the significance of the number 13. 13 is the Gematria of אחד, alluding to the oneness of Hashem. Through his drunkenness and Chillul Hashem, Noach tainted the oneness of Hashem.
A Partner with the Satan
The Midrash relates that when Noach set out to plant his vineyard, the Satan came and asked to become his partner in this endeavor. The Satan sacrificed 3 animals over the vine, a lamb, a lion and a pig. Therefore, after drinking one cup of wine, a person becomes calm and docile like a lamb. After 2 cups, they become loud and bold like a lion. After 3 or 4 cups, like the pig, they soil themselves and roll in their own filth.
The Rosh quotes a different version of the Midrash which lists 4 animals; a lamb, a goat, a monkey and a pig. If a person drinks a small amount with their meal (which is considered appropriate), they become calm like the lamb. If they drink more, they jump around like a goat. If they continue to drink, they become foolish like a monkey and finally they end up like the pig.
The Kli Yakar notes that when we substitute the letters spelling the word ענבם (grapes) with the letters that precede them, it spells סמאל, the name of the Satan. This hints that trough excessive drinking, one is a “next to” the Satan and eventually falls into his clutches.
This does not mean that we shun the use of wine. On the contrary, wine is used for Kiddush, Havdalah and other blessings of sanctification. The Torah describes wine as something that “gladdens the heart of man and of G-d”. The Gemara teaches that drinking wine expand a person’s mind and brings them wisdom.
The Kabbalists explain that there are different levels of wine; wine of joy and wine of drunkenness. The difference between them is the purpose for which they are imbibed and the manner and quantity in which they are consumed.
This was the warning issued by the angel of destruction to Noach as he planted his vine; “I will be your partner but be careful, lest through this you fall into my portion.” When drunk in a positive way, with holy intentions and limited measure, wine can lead a person into the portion of Hashem. But when one drinks in excess or in a state of frivolity, they end up in the portion of the forces of harm.
The commentators relate the word ויתגל - “and he uncovered himself”, to the words גלות - exile. The Jewish people were exiled on account of immoral sexual behavior. The Novi writes that they were led down the path of destruction because they were השותים במזרקי יין - “they drink from pitchers of wine”. Drinking from jugs rather than small cups, alludes to drunkenness, which leads to the commission of the greater sins of promiscuity and violence.
The animals quoted in the Midrash allude to the nations that exiled the Jewish people; Nevuchadnezzar of Babylon is called a lion, the Egyptians worshipped the lamb and the Romans are likened to the pig.
Through misuse of the wine of drunkenness, we ended up in exile. Through elevating our consumption in the path of the wine of holiness, we rectify this wrong and will merit redemption.