To Drink or Not to Drink - Ad Delo Yada
To drink or not to drink, that is the question. Whether one is obligated to drink on Purim and how much one is supposed to consume, is a hotly debated topic. There is a full spectrum of opinions on the matter in the writings of the Rishonim and Halachic codes.
The Gemara[1] quotes the teaching of Rava that a person is obligated to become intoxicated on Purim to the extent that they no longer know the difference between cursed is Haman and blessed is Mordechai; עד דלא ידע בין ארור המן לברוך מרדכי
Many of the miracles in the Purim episode occurred through drinking wine. In the opening chapter of the Megillah, Achashveirosh’s intoxication at his feast resulted in Vashti being executed and Esther becoming queen. Esther named Haman as the one behind the plot to kill the Jews at a wine-feast, leading to his downfall. As a remembrance of these miracles we celebrate by drinking[2].
The Gemara continues with an account of a Purim Seudah that the Talmudic sages Rabbah and Rabbi Zeira celebrated together. They became intoxicated and Rabbah slaughtered Rabbi Zeira. The following day Rabbah davened and Rabbi Zeira was revived. When he was invited back the following year, Rabbi Zeira declined, saying that miracles don’t always happen.
The Rishonim
The Rif quotes the ruling of Rava as Halacha. The Rambam[3] likewise rules that one should drink wine at the Purim Seudah until the point that they become intoxicated and fall into a deep sleep on account of their drunkenness[4].
However, there is a divergent view which teaches that one should not become intoxicated on Purim. This position is quoted in the name of Rabbeinu Efraim by numerous Rishonim[5].
Rabbeinu Efraim explains that the story of Rabbah and Rabbi Zeira is juxtaposed to Rava’s ruling to show the negative ramifications of excessive drinking. The story is brought to show that Rava’s opinion is not accepted as Halacha.
Meiri[6] writes that on Purim we should be in a state of Simcha and celebrate with feasting. However, we are not commanded to become drunk and debase ourselves, for we have not been commanded to engage in frivolous celebration, but rather to experience a deep Simcha which leads to love of Hashem and causes us to give thanks for the miracles which He did for us.
Orchos Chaim[7] goes further, warning that drunkenness is an Issur Gamur (strictly forbidden) and can lead to immorality and violence and other sinful behaviour. Rather one should drink slightly more than usual[8].
The Poskim and Acharonim
The Tur[9] rules like Rava, that a person should become intoxicated to the extent that they cannot distinguish between cursed is Haman and blessed is Mordechai. This is also the ruling of the Shulchan Aruch[10].
The Bach[11] writes that the approach of Rabbeinu Efraim is the preferable approach. One should drink more than usual and may become tipsy and even slightly drunk. But they should retain their presence of mind and control.
In his glosses to the Shulchan Aruch, the Ram”o adds that there are those who say that one does not need to become that intoxicated[12]. Rather one should drink more than usual and as a result will fall asleep[13]. Once they are asleep they will not be able to distinguish between cursed is Haman and blessed is Mordechai for in dreams things can be nonsensical.
The Mishna Berura, quoting Pri Megadim, writes that it is preferable to fulfil the Mitzvah this way.
Chayei Adam[14] writes that whilst there is a requirement to become intoxicated on Purim, one who knows that as a result they will be lax in observing Mitzvos, such as washing, making brachos before and after eating and davening Mincha and Maariv, should not become intoxicated. This warning is echoed by the Mishna Berura[15] and also found in Elya Rabbah[16].
On what does one fulfil the Mitzvah?
The source in the Gemara does not specify which beverage one should drink on Purim to fulfil this requirement. However, Rashi comments that it means to become drunk on wine. Rambam likewise specifies that one should drink wine[17].
In a Teshuvah, the Radba”z[18] discusses how one who has made a vow not to drink wine should fulfil the Mitzvos of Kiddush, the four cups on Pesach and drinking on Purim. Were one able to fulfil the Mitzvah on any other beverage other than wine, there would be no question.
Based on the explanation that drinking on Purim is a remembrance to the miracles that happened in the Megillah as a result of drinking wine, it makes sense that the obligation is fulfilled with wine.
When does one fulfil this Mitzvah?
The Rambam places this Halacha in a discussion on how one fulfils the Mitzvah of the Purim Seudah. It therefore appears that the requirement to drink wine on Purim and become intoxicated is specifically during the festive meal. However, others[19] learn that it is an independent obligation and applies throughout the day of Purim.
Other concerns
Rabbi Shlomo Zalman Auerbach warned his Talmidim that one should be careful even in a state of joy and celebration to be careful not to cause any embarrassment to others, even if in jest. He explains that this could be the meaning of the Gemara that Rabbah killed Rabbi Zeira at the Purim Seudah. One who embarrasses another it is considered as though they have spilled their blood.
The main thing is Kavanah
Chassidus explains that the state of עד דלא ידע is an Avodah. On Purim we are able to transcend the limitations of our understanding and to surrender ourselves to Hashem in way that is deeper than rationale and calculation. This level of connection comes through revealing the essence of our Neshama which is one with Hashem.
In a letter, the Rebbe writes; “The obligation to become intoxicated on Purim עד דלא ידע can be achieved with one drop, as long as it affects the person to be able to reach beyond their Daas. If we truly desire to reach this level, then even one drop is enough. If however, this is not our objective ח“ו, then even a barrel-full will not help[20].
We will conclude with the words of the Ram”o after he references the two divergent approaches; Whether one drinks more or drinks less, the main thing is that their heart’s intention should be Lshem Shamayim, for the sake of Heaven.
[1] Megillah 7b
[2] Avudraham. Biur Halacha 695 חייב איניש. Chayei Adam 155. Elya Rabbah 695:1. Based on this, the halachic preference is to drink wine as opposed to other alcoholic beverages.
[3] Hilchos Megillah 2:15
[4] It is unclear what is the source of the Rambam’s requirement that one fall asleep
[5] As quoted in Ra”n and Baal Hamaor
[6] Beis Habechira Megillah 7b
[7] Hilchos Purim umegillah
[8] Even those who hold that one should not become drunk on Purim agree that one should drink some wine. The Megillah records that the sages established Purim as a day of Mishteh.
[9] Orach Chaim 695
[10] Orach Chaim 695
[11] Orach Chaim 695
[12] In his work, Darkei Moshe, the Ram”o presents alternative and less literal interpretations of the phrase עד דלא ידע בין ארור המן לברוך מרדכי.
In Chiddushei Agudah it is written that ארור המן and ברוך מרדכי share the same Gematria. Rava could be referring to a level of drunkenness where one is no longer capable of calculating the Gematria.
The Minhagim write that there was a song that was sung on Purim. To one verse the audience would respond ארור המן and to the next verse they would respond ברוך מרדכי and so on. Rava means that one should become drunk until the point that they mix up their responses.
[13] There is a difference between the Rambam and the Ram”o. Whilst they both write that one should fall asleep, the Rambam writes that one falls asleep as a result of their drunkenness whereas the Ram”o writes that one falls asleep in place of becoming drunk.
[14] Klal 155
[15] 691:4
[16] 695:2
[17] Rabb Shlomo Zalman Auerbach suggests that the term used in this Gemara for intoxication – לבסומי, is a term used uniquely for intoxication by wine.
[18] 1:462
[19] Sfas Emes Megillah 7b. This is also quoted as the view of Rabbi Shlomo Zalman Auerbach
[20] Letter from the Rebbe 5717
The Gemara[1] quotes the teaching of Rava that a person is obligated to become intoxicated on Purim to the extent that they no longer know the difference between cursed is Haman and blessed is Mordechai; עד דלא ידע בין ארור המן לברוך מרדכי
Many of the miracles in the Purim episode occurred through drinking wine. In the opening chapter of the Megillah, Achashveirosh’s intoxication at his feast resulted in Vashti being executed and Esther becoming queen. Esther named Haman as the one behind the plot to kill the Jews at a wine-feast, leading to his downfall. As a remembrance of these miracles we celebrate by drinking[2].
The Gemara continues with an account of a Purim Seudah that the Talmudic sages Rabbah and Rabbi Zeira celebrated together. They became intoxicated and Rabbah slaughtered Rabbi Zeira. The following day Rabbah davened and Rabbi Zeira was revived. When he was invited back the following year, Rabbi Zeira declined, saying that miracles don’t always happen.
The Rishonim
The Rif quotes the ruling of Rava as Halacha. The Rambam[3] likewise rules that one should drink wine at the Purim Seudah until the point that they become intoxicated and fall into a deep sleep on account of their drunkenness[4].
However, there is a divergent view which teaches that one should not become intoxicated on Purim. This position is quoted in the name of Rabbeinu Efraim by numerous Rishonim[5].
Rabbeinu Efraim explains that the story of Rabbah and Rabbi Zeira is juxtaposed to Rava’s ruling to show the negative ramifications of excessive drinking. The story is brought to show that Rava’s opinion is not accepted as Halacha.
Meiri[6] writes that on Purim we should be in a state of Simcha and celebrate with feasting. However, we are not commanded to become drunk and debase ourselves, for we have not been commanded to engage in frivolous celebration, but rather to experience a deep Simcha which leads to love of Hashem and causes us to give thanks for the miracles which He did for us.
Orchos Chaim[7] goes further, warning that drunkenness is an Issur Gamur (strictly forbidden) and can lead to immorality and violence and other sinful behaviour. Rather one should drink slightly more than usual[8].
The Poskim and Acharonim
The Tur[9] rules like Rava, that a person should become intoxicated to the extent that they cannot distinguish between cursed is Haman and blessed is Mordechai. This is also the ruling of the Shulchan Aruch[10].
The Bach[11] writes that the approach of Rabbeinu Efraim is the preferable approach. One should drink more than usual and may become tipsy and even slightly drunk. But they should retain their presence of mind and control.
In his glosses to the Shulchan Aruch, the Ram”o adds that there are those who say that one does not need to become that intoxicated[12]. Rather one should drink more than usual and as a result will fall asleep[13]. Once they are asleep they will not be able to distinguish between cursed is Haman and blessed is Mordechai for in dreams things can be nonsensical.
The Mishna Berura, quoting Pri Megadim, writes that it is preferable to fulfil the Mitzvah this way.
Chayei Adam[14] writes that whilst there is a requirement to become intoxicated on Purim, one who knows that as a result they will be lax in observing Mitzvos, such as washing, making brachos before and after eating and davening Mincha and Maariv, should not become intoxicated. This warning is echoed by the Mishna Berura[15] and also found in Elya Rabbah[16].
On what does one fulfil the Mitzvah?
The source in the Gemara does not specify which beverage one should drink on Purim to fulfil this requirement. However, Rashi comments that it means to become drunk on wine. Rambam likewise specifies that one should drink wine[17].
In a Teshuvah, the Radba”z[18] discusses how one who has made a vow not to drink wine should fulfil the Mitzvos of Kiddush, the four cups on Pesach and drinking on Purim. Were one able to fulfil the Mitzvah on any other beverage other than wine, there would be no question.
Based on the explanation that drinking on Purim is a remembrance to the miracles that happened in the Megillah as a result of drinking wine, it makes sense that the obligation is fulfilled with wine.
When does one fulfil this Mitzvah?
The Rambam places this Halacha in a discussion on how one fulfils the Mitzvah of the Purim Seudah. It therefore appears that the requirement to drink wine on Purim and become intoxicated is specifically during the festive meal. However, others[19] learn that it is an independent obligation and applies throughout the day of Purim.
Other concerns
Rabbi Shlomo Zalman Auerbach warned his Talmidim that one should be careful even in a state of joy and celebration to be careful not to cause any embarrassment to others, even if in jest. He explains that this could be the meaning of the Gemara that Rabbah killed Rabbi Zeira at the Purim Seudah. One who embarrasses another it is considered as though they have spilled their blood.
The main thing is Kavanah
Chassidus explains that the state of עד דלא ידע is an Avodah. On Purim we are able to transcend the limitations of our understanding and to surrender ourselves to Hashem in way that is deeper than rationale and calculation. This level of connection comes through revealing the essence of our Neshama which is one with Hashem.
In a letter, the Rebbe writes; “The obligation to become intoxicated on Purim עד דלא ידע can be achieved with one drop, as long as it affects the person to be able to reach beyond their Daas. If we truly desire to reach this level, then even one drop is enough. If however, this is not our objective ח“ו, then even a barrel-full will not help[20].
We will conclude with the words of the Ram”o after he references the two divergent approaches; Whether one drinks more or drinks less, the main thing is that their heart’s intention should be Lshem Shamayim, for the sake of Heaven.
[1] Megillah 7b
[2] Avudraham. Biur Halacha 695 חייב איניש. Chayei Adam 155. Elya Rabbah 695:1. Based on this, the halachic preference is to drink wine as opposed to other alcoholic beverages.
[3] Hilchos Megillah 2:15
[4] It is unclear what is the source of the Rambam’s requirement that one fall asleep
[5] As quoted in Ra”n and Baal Hamaor
[6] Beis Habechira Megillah 7b
[7] Hilchos Purim umegillah
[8] Even those who hold that one should not become drunk on Purim agree that one should drink some wine. The Megillah records that the sages established Purim as a day of Mishteh.
[9] Orach Chaim 695
[10] Orach Chaim 695
[11] Orach Chaim 695
[12] In his work, Darkei Moshe, the Ram”o presents alternative and less literal interpretations of the phrase עד דלא ידע בין ארור המן לברוך מרדכי.
In Chiddushei Agudah it is written that ארור המן and ברוך מרדכי share the same Gematria. Rava could be referring to a level of drunkenness where one is no longer capable of calculating the Gematria.
The Minhagim write that there was a song that was sung on Purim. To one verse the audience would respond ארור המן and to the next verse they would respond ברוך מרדכי and so on. Rava means that one should become drunk until the point that they mix up their responses.
[13] There is a difference between the Rambam and the Ram”o. Whilst they both write that one should fall asleep, the Rambam writes that one falls asleep as a result of their drunkenness whereas the Ram”o writes that one falls asleep in place of becoming drunk.
[14] Klal 155
[15] 691:4
[16] 695:2
[17] Rabb Shlomo Zalman Auerbach suggests that the term used in this Gemara for intoxication – לבסומי, is a term used uniquely for intoxication by wine.
[18] 1:462
[19] Sfas Emes Megillah 7b. This is also quoted as the view of Rabbi Shlomo Zalman Auerbach
[20] Letter from the Rebbe 5717