Our observance of the famous Talmudic rule (Megillah 7b) that one should ingest alcoholic beverages on Purim has not always led to optimal results. Hatzoloh (the Jewish volunteer ambulance service in New York) has run educational campaigns imploring us "not to get carried away on Purim," both figuratively and literally. We will explore the halachic sources in order to demonstrate that this Halachah need not cause serious health problems.
Introduction
The Biur Halachah (695:2 s.v Chayav and Ad) raises a fundamental question. How can Chazal obligate us to drink on Purim if we find several incidents in Tanach (Noach, Lot, Nadav and Avihu) that demonstrate the great dangers inherent in imbibing too much alcohol. He answers (citing the Eliah Rabba) that the miracle of Purim came about through parties at which alcohol played a central role. We thus consume alcohol on Purim in order to commemorate the great miracle.
The Biur Halachah also cites an important comment of the Me'iri about drinking on Purim. The Me'iri writes:
Nevertheless, we are not obligated to become inebriated and degrade ourselves due to our joy. We are not obligated to engage in a simchah of frivolity and foolishness, rather [to engage in] a simchah of enjoyment which should lead to love of God and thankfulness for the miracles He has performed for us.
Talmudic Sources
The Gemara (Megillah 7b) presents the rule that one should drink1Rashi understands that the Gemara is referring to drunkenness. See, however, Korban Netaneil (Megillah 33b, 1:10). alcoholic beverages on Purim until he cannot distinguish between "cursed be Haman" and "blessed be Mordechai." 2The Gemara never distinguishes between the genders regarding drinking on Purim. Nevertheless, Rav Mordechai Eliyahu (cited in Rav Moshe Harari's Mikrav'ei Kodesh, Hilchot Purim, Milu'im to Chapter 13, note 5) exempts women from this obligation, noting that the Gemara (Ketubot 65a) discourages women from ever drinking significant quantities of alcohol. It relates an eye-opening incident related to this obligation. Rabbah and Rabi Zeira made a seudat Purim (Purim feast) together. As a result of their inebriation, Rabbah arose and "slaughtered" Rabi Zeira.3Rabbeinu Avraham ben Harambam (letter printed at the beginning of the Ein Yaakov) and the Maharsha (ad. loc. s.v. Kam) claim that Rabbah did not literally slaughter Rabi Zeira. Instead, the Gemara means that Rabbah coaxed him into drinking so much alcohol that it brought Rabi Zeira close to death. Subsequently, Rabbah prayed on behalf of Rabi Zeira and the latter recovered. The next year Rabbah invited Rabi Zeira for a seudat Purim; Rabi Zeira declined the offer and said, "Miracles do not occur all the time."
This passage appears to link drinking on Purim with the seudat Purim. Apparently, drinking per se is not an obligation; rather, it is part of the mitzvah of seudat Purim. Perhaps drinking at the Purim feast serves to characterize the meal as a Purim feast.4See this author's essay in Beit Yitzchak (26:595-596). Indeed the Rambam (Hilchot Megillah 2:15), Tur (Orach Chaim 695), and Shulchan Aruch (O.C. 695:2) all present the rule of drinking on Purim within the context of the laws of seudat Purim. It would seem that there is no halachic obligation fulfilled by drinking on Purim unless it is done within the context of the seudah. Furthermore, the Gemara (Megillah 7b) comments that if one has eaten a seudah at night, he has not fulfilled his obligation of seudat Purim. Accordingly, little is accomplished from a halachic perspective by drinking alcoholic beverages on Purim night.
Rishonim's Approaches
The Gemara might record the incident involving Rabbah and Rabi Zeira to reject or limit the rabbinical decree regarding drinking on Purim. The Baal Hamaor (Megillah 3b in Rif's pages) cites and accepts the opinion of Rabbeinu Ephraim that the Gemara presents the incident to rescind this Halachah, so it is now improper to drink on Purim. On the other hand, the Rif (ibid.) and the Rosh (Megillah 1:8) cite the obligation to drink on Purim without any reservations whatsoever. Apparently, they believe that the Gemara presents the story merely as a cautionary note, with no impact on the Halachah.
The Orchot Chaim (cited in Beit Yosef O.C. 695) objects to getting drunk on Purim without specifically mentioning Rabbah and Rabi Zeira's incident. He writes, "[The Gemara] does not mean that one should become drunk, for drunkenness is an absolute prohibition, and there is no greater sin than it - it leads to adultery, murder, and many other sins - rather, one should drink a bit more than usual." The Orchot Chaim makes no reference to the story of Rabbah and Rabi Zeira per se; he merely notes that a literal interpretation of the obligation to get drunk on Purim is untenable, as it runs counter to Torah values.5It is unclear how the Orchot Chaim fits his opinion into the Gemara; see Aruch Hashulchan, O.C. 695:5.
The Maharil (Hilchot Purim 10) cites a clever explanation of drinking until one cannot distinguish between "cursed be Haman" and "blessed be Mordechai" from the Agudah. He notes that the numerical value (gematria) of each Hebrew phrases (arur Haman, baruch Mordechai) equals 502. Accordingly, he explains that the Gemara obligates drinking until one cannot perform the calculations to reach 502 for the gematria of each phrase. This stage requires considerably less wine than the amount required for blurring the distinction between the characters Haman and Mordechai. The Maharil (ibid.) and Magen Avraham (695:3) accept this opinion.
The Rambam (Hilchot Megillah 2:15) presents a middle approach. He states that one should drink until he is inebriated and sleeps as a result of the alcohol he consumed. The Aruch Hashulchan (695:3) explains that, according to the Rambam, the story of Rabbah and Rabi Zeira modifies this Halachah, as the Rambam does not write that one should drink until he cannot distinguish between Haman and Mordechai. Rather, he should only drink to the extent that it causes him to sleep. Indeed, when he is asleep he cannot distinguish between Haman and Mordechai.
Whatever the desired level of drunkenness may be, it should be noted that the Haghot Maimoniot (commenting on Hil. Megillah 2:15) cites the Raavyah as stating that drinking on Purim is "lemitzvah velo le'ikuva," meaning that one does not transgress anything by failing to drink on Purim, even assuming that drinking is encouraged.6See Maharil, Teshuvot 56, where he explains the Raavyah's rationale. The Bach (O.C. 695) codifies this statement.
Shulchan Aruch and Commentaries
The Tur and Shulchan Aruch adopt the approach of the Rif and Rosh that one should drink on Purim until he literally cannot distinguish between Haman and Mordechai. On the other hand, the Bach (O.C. 695) rules in accordance with Rabbeinu Ephraim that Rabbah and Rabi Zeira's incident negates any obligation to become extremely drunk. Nevertheless, the Bach claims that even this approach requires drinking "more than usual, such that one becomes merry… or even drunk enough that one could not speak before a king, although he will still maintain control of himself." The Rama rules that one should merely drink a bit more than usual and then go to sleep, thus being unable to distinguish between Haman and Mordechai. The Rama concludes by citing the Talmudic teaching, "One can do more or less as long as his intentions are focused on serving God."7See Berachot 17a and Menachot 110a.
Late Codifiers
The Biur Halachah (695 s.v. Ad) cites the Chayei Adam, who limits this Halachah in a manner similar to the Orchot Chaim. He writes, "If one believes that drinking on Purim will interfere with his performing any mitzvah, such as birkat hamazon, reciting minchah or maariv, or that he will behave in a boorish manner, it is preferable that he not drink (or become inebriated), as long as his motives are proper." It is obvious that one who is driving after the seudat Purim must refrain from drinking.8See Rav Moshe Harari's Mikra'ei Kodesh (Hilchot Purim, Milu'im to Chapter 13, note 5), where Rav Mordechai Eliyahu and Rav Avigdor Neventzall forbid Israeli soldiers to get drunk if they have access to firearms. In addition, both the Mishnah Berurah9The Mishnah Berurah is the same person as the Biur Halachah (Rav Yisrael Meir Hakohein Kagan). (695:5) and the Aruch Hashulchan (O.C. 695:5) rule that it is proper to merely drink a bit more than usual and then to nap. By following this rule, and avoiding drinking and driving, incidents similar to what happened when Rabbah and Rabi Zeira made a seudat Purim will hopefully be avoided.
Liquor
Rashi (Megillah 7b s.v. Livsomei) and the Rambam (Hil. Megillah 2:15) describe the obligation to drink on Purim specifically as drinking wine.10See Rashi to Megillah 7b and Korban Netaneil (Megillah 1:10), who also seem to assert that one fulfills this rule only by drinking wine. See this author's essay in Beit Yitzchak (26:595-596) for an explanation of the significance of specifically requiring wine. In fact, the Aruch Hashulchan (O.C. 695:5) specifically warns against drinking liquor, because it causes one to vomit.
Conclusion
The Mishnah Berurah and Aruch Hashulchan teach us not to get carried away on Purim. Unfortunately, many of us know of friends who have been killed or seriously injured in accidents on Purim as a result of excessive drinking. We must remember that Torah commands us to maintain our health and well-being (Devarim 4:9; Rambam, Hil. Rotzeiach 11:4).