There is an oft-used statement from the Talmud on Purim.
אמר רבא מיחייב איניש לבסומי בפוריא עד דלא ידע בין ארור המן לברוך מרדכי
Rava said: One is obligated to become inebriated [with wine] on Purim until he cannot tell the difference between cursed be Haman and blessed be Mordecai.
This statement has been used as the guiding principle for what Purim celebrations have comprised in Jewish communities.
(ב) חייב אינש לבסומי בפוריא עד דלא ידע בין ארור המן לברוך מרדכי.
(2) 2. One is obligated to be intoxicated on Purim to the point where he does not know [the difference] between "accursed is Haman" and "blessed is Mordechai".
But that statement contains a deeper meaning, hidden right beneath the surface.
In many ways, the story of Purim is a mirror of the world we live in now – a multicultural, multi-faith society struggling with deep division. God makes no obvious appearance in any chapter of the megillah, the central text of this holiday.
We find our central character to be a young woman of color without a fancy resume who ascends to upper class life and suddenly finds herself responsible for the fate of her people. It’s a world of the topsy-turvy, not unlike our own. For most of the Book of Esther, we might find ourselves identifying with the isolation, the pain, and the brokenheartedness that come with living in such a world – a world in which G-d’s presence isn’t as palpable as days before.
And yet, toward the end of the book of Esther (spoiler alert, Chapter 9), we learn that on the very day that the Jewish people expected their downfall, “ וְנַהֲפ֣וֹךְ ה֔וּא” – the opposite happened. They were saved from certain destruction from the heroics of Esther and the support she received from those around her.
(א) וּבִשְׁנֵים֩ עָשָׂ֨ר חֹ֜דֶשׁ הוּא־חֹ֣דֶשׁ אֲדָ֗ר בִּשְׁלוֹשָׁ֨ה עָשָׂ֥ר יוֹם֙ בּ֔וֹ אֲשֶׁ֨ר הִגִּ֧יעַ דְּבַר־הַמֶּ֛לֶךְ וְדָת֖וֹ לְהֵעָשׂ֑וֹת בַּיּ֗וֹם אֲשֶׁ֨ר שִׂבְּר֜וּ אֹיְבֵ֤י הַיְּהוּדִים֙ לִשְׁל֣וֹט בָּהֶ֔ם וְנַהֲפ֣וֹךְ ה֔וּא אֲשֶׁ֨ר יִשְׁלְט֧וּ הַיְּהוּדִ֛ים הֵ֖מָּה בְּשֹׂנְאֵיהֶֽם׃
(1) And so, on the thirteenth day of the twelfth month—that is, the month of Adar—when the king’s command and decree were to be executed, the very day on which the enemies of the Jews had expected to get them in their power, the opposite happened, and the Jews got their enemies in their power.
Just like in the story of Purim: faith, community, consistent presence, and showing up can create a new ending of our story. However, creating that new ending requires seeing things not as they are, but as they could be. To see ourselves as powerful and with the potential for change.
Consider: The idea that intoxication on this holiday may bring us to a place of wonder might be a well-masked invitation to see people in ways that we don’t usually imagine, including ourselves. It may very well be a message to us to see the potential in our world, including our own. We should become so intoxicated in the potential that is within us, that we open up our minds to seeing new unfolding truths, and our hearts to accept them.
This Purim, I bless you with the boldness of Esther to turn what you need upside down and believe it’s possible. To read this with the lens of what it takes to build the version of ourselves and our communities that are their wildest manifestations. This takes hard work and community – and we have that here for you.
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In this resource, we seek to address how we can talk about Purim and Purim celebrations in an inclusive way that allows everyone to celebrate safely and doesn’t call anyone out for how they choose to celebrate? Included are:
- An alternative reading of the Mitzvah of Intoxication on Purim
- A guide to how to promote your event
- A guide to how to make your spaces safer for those experiencing alcohol and substance addiction.