Cyberthought by Rabbi Zelizer -- March 18, 2011

Rabbi Gerald L. Zelizer

Purim & Drinking

Some of you may be familiar with a mandate by Rava (Bavli Megila 7B) to drink on Purim until one cannot tell the difference between Arur Haman_ and Barukh Mordechai. Many years ago, I actually saw Hasidim fulfill that humorous, quaint, fulfillment Mitzvah of Purim in Jerusalem as the inebriated men did handstands in the street on second thought maybe not so humorous, quaint or cute. In the Shulchan Aruch Issesles suggests an alternative to heavy drinking - a moderate drink and then taking a nap, during which time one also cannot tell  the difference between Arur Haman and Barukh Mordechai. I prefer Isserless because I have some concerns about fulfilling the mitzvah through drunkedness. Let me share some with you.

A teacher of mine pointed out that Rav's statement of ad dla yada is followed immediately in the Talmudic passage by the story of Rabbah and Rabbi Zeira getting drunk together on Purim. Rabbah slaughters Rabbi Zeira, and doesnt realize what he's done until he's sobered up the next morning. Rabbah prays for divine intervention and the miracle occurs, bringing Rabbi Zeira back to life. The next year, Rabbah invites Rabbi Zeira to join him in a Purim Sudah. Rabbi Zeira demurs saying, The miracle does not occur every year! My teacher and other Geonim suggest that second story is meant to trump what comes before.

The Meiri one of the leading Talmudic commentators (1310 Provence) emphasizes that 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 at Purim.

Sefer Kol Bo, Laws of Purim, Ch.55 (Composed in Provence in early 14th century) goes further: 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.

Of course, in our time, it behooves us to be sensitive to the needs of recovering alcoholics. Every congregation has at least a few (although they don't wear a sign on their foreheads).

And kids learn from what they see. Keeping in mind the futilitiy of "Do as I say, not as I do", we must consider the message that out kids take away from Purim if the Ad Lo Yada means drunkedness. One more sophisticated observation on this statement by a colleague of mine, Rabbi Arnold Resnikoff. The requirement is to drink until we cannot tell the difference between "cursed is Haman" and "blessed is Mordecai." If we think for a minute, we would realize there is almost no difference!

If we had to drink until we could not tell the difference between "blessed is Mordecai" and "cursed is Mordecai" (God forbid), that would have been a big difference. And the same goes between "cursed is Haman" or (God forbid) "blessed is Haman"!

But the difference between blessing Mordecai and cursing Haman is not great...it is just the difference between understanding how to curse the darkness or give thanks for the light. It is just the difference between going around angry even when things are good, or finding some good even as we continue to struggle with the bad.

And so, with this in mind, we don't need to get drunk. All we need is to take a sip of wine -- just enough to take the edge off our anger...and chill out!

And in most of our communities, people will be driving home. While we may admire Rava's wisdom in many other areas, we don't suppose that Rava felt so strongly that we should drink to excess that he would have advised us to transgress _dina d'malkhuta dina_ and to run the risk of committing vehicular manslaughter.

In sum, Rava's statement should be regarded as hyperbole juxtaposed with the next story which is a severe warning about drunkedness, and all those other qualifications. A good nap will do.