Page 44  The Jewish Press  Friday, March 22, 2019

Are We Really Supposed To Drink On Purim?

By Rabbi David Brofsky

The Talmud (Megillah 7b) states that in addition

to eating a festive meal on Purim day, a person is
“obligated to become intoxicated…until he cannot
distinguish between ‘cursed is Haman’ and ‘blessed
is Mordecai.’” The Gemara then relates the following
story:
“Rabba and R. Zeira ate the festive Purim meal
together. They got drunk, and Rabba slaughtered R.
Zeira. The next day, Rabba prayed for him, and R.
Zeira was resurrected. The next year, Rabba said to
him, ‘Let us hold the festive Purim meal together.’ R.
Zeira replied, ‘Miracles do not occur every hour.’”
Did Rabba really slaughter R. Zeira? The Ma-
harsha argues that Rabba certainly did not kill R.
Zeira; rather, he forced him to drink excessively,
which made him ill. The Maharsha suggests that the
Gemara uses the unusual term “shachtei” (“slaugh-
tered”) to illustrate what Rabba did to R. Zeira’s
throat – he coerced it to drink.
Interestingly, the Baal HaMa’or (Megillah 3b; see
Ran, ibid.) cites Rabbeinu Efraim who explains that
the Gemara mentions the story of Rabba and R. Zei-
ra to illustrate why one shouldn’t become inebriated
on Purim. Accordingly, the Baal HaMa’or rules that
there is no obligation to drink on Purim.
Many other Rishonim, however, including the
Rif (ibid.) and Rosh (Megillah 1:8), cite the Talmudic
passage about drinking on Purim verbatim, implying
that drinking is mandatory and that the Gemara did
not mean to disapprove of its initial statement by cit- Concerns Regarding Drinking on Purim and others in dangerous. Rabbis, medical profession-
ing the story of Rabba and R. Zeira. Acharonim raise different concerns regarding this als, and Hatzolah volunteers annually warn of the
The Rambam (Hilchos Megillah 2:15) writes that mitzvah, one of them being the danger that a person’s dangers associated with excessive drinking, includ-
one “should eat meat and arrange a meal according inebriation may interfere with him properly fulfilling ing alcohol poisoning, car crashes, and inappropri-
to his means, and drink wine until he becomes ine- mitzvos. For example, R. Avraham Danzig (Chayei ate behavior. Rabbinic organizations such as the OU
briated and falls asleep as a result.” According to Adam 155:30) writes that a person who believes that and the Agudath Israel have also issued statements
some Acharonim, the Rambam evidently maintains drinking on Purim will interfere with performing a calling for people to be careful in distributing alcohol
that a person fulfills his obligation by drinking un- mitzvah – such as bentching, davening Minchah or on Purim and especially driving while intoxicated.
til he falls asleep. The Aruch HaShulchan (Orach Maariv, or acting like a mentch – he is better off not Yet, excessive and improper consumption of alcohol
Chayim 695:3) writes that according to the Rambam, drinking. continues in yeshivahs, college campuses, shuls, and
the story of Rabba and R. Zeira serves to modify the Someone who is intoxicated is allowed to recite communal gatherings.
extreme obligation first proposed by the Gemara. Birkas HaMazon (Shulchan Aruch 185:4), but the It is important to emphasize that whatever the
In other words, while one should become mitzvah of drinking on Purim may be,
mildly intoxicated on Purim, excessive in- halacha strongly discourages one from
ebriation is not mandated – and, indeed, The Orchos Chayim...writes becoming inebriated other times of the
not permitted. year. In addition to specific prohibitions
The Orchos Chayim (Hilchos Purim that full inebriation is certainly prohibited, relating to issuing halachic rulings (Eru-
38) also rejects the notion that one should vin 64b), entering the Mikdash (Kerisus
become completely inebriated, and writes “and there is no greater sin, as it leads to 13b), and davening while intoxicated, nu-
that one should merely “drink more than merous sources sharply criticize and even
one is accustomed.” He adds that becom- sexual impropriety, bloodshed, and other sins.” prohibit becoming completely inebriated
ing completely inebriated constitutes a se- (see Sanhedrin 70a; Tanchuma, Shmini
rious sin. 5; Rambam, Hilchos De’os 5:3; and Or-
The Tur and Shulchan Aruch (Orach Chay- Shulchan Aruch (99:1) states clearly that a person chos Chayim, ibid.).
im 695:2) cite the Talmudic passage verbatim. The should only pray “if he is able to speak before the An improper understanding and observance of
Rema, however, cites the Rambam, and concludes: King.” If not, the Shulchan Aruch says, “his prayer is drinking on Purim may have contributed to a very
“Regardless of whether a person drinks a lot or a lit- an abomination, and he must repeat his prayer when dangerous misunderstanding of drinking in general,
tle, he should focus his heart toward the heavens.” the wine is removed from him.” and so it is incumbent upon communities to empha-
Others express great concern regarding the drink- size the dangers of excessive drinking.
Which Beverages Should One Drink on Purim? ing itself. The Orchos Chayim (ibid.), for example, The Beur Halacha concludes his discussion of
According to those who maintain that one should writes that full inebriation is certainly prohibited, drinking on Purim by citing the following comments
consume some measure of alcohol during the Pu- “and there is no greater sin, as it leads to sexual im- of the Me’iri: We are certainly not commanded to
rim meal, is there a “preferred drink” one should propriety, bloodshed, and other sins.” demean ourselves through joy, as we are not com-
consume? Some Rishonim explain that drinking on Interestingly, the Talmud (Bava Metzia 23b) manded to engage in a celebration of frivolity and
Purim commemorates the feasts of the Purim story, states that one may alter the truth regarding “pu- nonsense, but rather joy that brings about love of G-d
which included indulgence in wine. Thus, a person raya,” which is traditionally understood as referring and thanksgiving for the miracles that He wrought
should drink wine at the meal (not vodka or scotch, to private sexual matters. The Maharsha, however, for us.
for example). explains that this term refers to drinking on Purim. The Purim festivities are meant to publicize the
Rashi (ibis. 7b, s.v. “livsu’mei”) and the Rambam He writes that “the Rabbis would customarily pre- great miracle of Purim, to celebrate the renewal of
(Hilchos Megillah 2:15) explicitly mention drink- varicate, saying that they could not distinguish [be- our kabalas haTorah (kimu vekiblu), and to bring us
ing wine, and some (Mishneh Halachos 5:83) argue tween ‘cursed is Haman’ and ‘blessed is Mordechai’] closer to G-d. It is crucial that the manner in which
that these sources indicate that one should prefera- even if they were not inebriated enough and could we observe Purim enable intense and sincere reli-
bly use wine to fulfill this mitzvah. Some also note distinguish.” gious devotion, and not, G-d forbid, frivolity and sin.
that Tehillim 104 states: “wine gladdens the heart Apparently, one should not feel pressured to be- Rabbi David Brofsky has taught Talmud and
of man.” come inebriated, and may even lie if necessary to halacha in numerous institutions in Israel, including
R. Moshe Sternbach (Mo’adim UZemanim 2:190), avoid drinking, as was the practice of many great Yeshivat Har Etzion, Michlelet Mevaseret Yerushaly-
however, writes that although a person should pref- rabbis. im, Midreshet Lindenbaum, and Midreshet Torah
erably drink wine during the meal – since the obli- V’Avodah. He writes a weekly halacha article for Ye-
gation to have a “mishteh” indicates that wine is re- Conclusion shivat Har Etzion’s Virtual Beit Midrash (VBM), and
quired – he may also drink other alcoholic beverages Unfortunately, in recent years, drinking alcohol is the author of “Hilkhot Tefilla,” “Hilkhot Moadim,”
if he enjoys them. on Purim has led to many people placing themselves and “Hilkhot Aveilut.”