בראשית פרק ט
כ וַיָּחֶל נֹחַ אִישׁ הָּאֲדָּמָּה וַיִטַע כָּרֶם:
כא וַיֵּשְׁׁתְׁ מִן-הַיַיִן וַיִשְׁׁכָּר וַיִתְׁגַל בְׁתוֹךְ אָּהֳלֹה:
כב וַ יַרְׁ א חָּם אֲבִי כְׁנַעַן אֵּת עֶרְׁ וַת אָּבִיו וַ יַגֵּד לִשְׁׁנֵּי-אֶחָּיו בַחוּץ :
כג וַיִקַח שֵּׁם וָּיֶפֶת אֶת-הַשִמְׁלָּה וַיָּשִ ימוּ עַל-שְׁׁכֶם שְׁׁנֵּיהֶם וַיֵּלְׁכוּ אֲחֹרַנִית וַיְׁכַסּוּ אֵּת עֶרְׁ וַת אֲבִיהֶם וּפְׁנֵּיהֶם אֲחֹרַנִית וְׁ עֶרְׁ וַת אֲבִיהֶם לֹא רָּאוּ :כד וַ יִיקֶץ נֹחַ מִיֵּינוֹ וַ יֵּדַע אֵּת אֲשֶׁר-עָּשָּה לוֹ בְׁנוֹ הַקָּטָּ ן :
The first time that the Torah mentions wine (concerning Noach), it prefixes thirteen words with a Vav and vowelizes them וַי which is an Aramaic wailing sound (similar to the English word “oy”). These vavs are not extra; they are needed grammatically. Still from the Torah placing thirteen vav-prefixes in this portion discussing wine, Chaza”l (Sanhedrin 70a) derive that overdrinking will eventually lead to problems (oy).
It is noteworthy that we find two separate reasons for drinking wine. The pasuk in Koheles (10:9) says, "Wine gives joy to life." Likewise the pasuk in Tehillim (104:15) says, "Wine causes the heart of man to rejoice." The Gemara (Pesachim 109b) also says that joy can only come through wine. Obviously, the poskim (halachic authorities) and Gemara convey that wine is associated with true joy and happiness and is specifically recommended for Kiddush. The Gemara (Taanis 7) compares Torah to wine.
However, we also find that wine is associated with pain and suffering. The pasuk (Mishlei 31:6) says, "Give new wine to the destitute and old wine to the bitter of spirit, let them drink and forget their troubles, their toil they will no longer remember." Likewise, the Gemara (Sanhedrin 70a) says the wine was only created to comfort the mourners.
The commentators explain that wine has the ability to deepen and magnify the mood that one finds himself in. When one is in the joyous mood, wine will intensify the mood by bringing out truer happiness. And when one is looking for comfort the wine will likewise have the power to bring a more intense feeling of comfort. However, if one uses wine improperly, then one’s actions will result in improper behavior (such as occurred with Noach).
Maharsha points out that the thirteen vavs (above) are all connected to actions (verbs and not names or nouns). The first six depict negative actions. The other group of vavs reflects positive actions. Nevertheless, all thirteen are included in the expression of “oy”, since even the positive actions have potential for bad, so that the use of wine has to be vigorously watched and regulated. One needs to use wine properly in order to obtain proper results.
These are the thirteen "woes." (Thirteen times the Gematria of "Vai" (16) equals 208, which is the Gematriya of "Yitzchak," who represents the Midah of Gevurah and Din of HaShem). Yitzchak, through the Akeidah, was able to deflect the Gevurah and Din of HaShem and convert it back to Rachamim, as we say in the morning Tefilos before Pesukei d'Zimra, and as we say in the Shemoneh Esreh of Rosh Hashanah, when we ask HaShem to turn His Midah of Din into Rachamim in the merit of Avrohom offering Yitzchak at the Akeidah.
This might also be related to the Gemara in Megilah (15b) which says that Haman had 208 sons, meaning that he aroused the Din (represented by the number 208, as mentioned above) upon himself by causing the Jewish people to sin with wine at the first banquet of Achashverosh, and by coming to Esther's Mishteh Yayin, her wine party. The Gemara says that Esther was hoping to arouse the Midas ha'Din against Haman by having him overindulge in wine.
Sanhedrin 70a: (Over Galila'ah): In the Parshah that discusses Noach's drunkenness, 13 words begin with 'Vov-Yud' (suggesting Vai, woe) - "va'Yachel Noach..."
Chulin 27b (Over Galila'ah): Animals were created (in the six days of creation) from the dry land, both of their Simanim must be slaughtered; fish were created from the water, they are permitted without any slaughter; birds were created from the mud, one Siman must be slaughtered to permit them.
Who is Over Galila’ah? Only two places this Amora is mentioned in Talmid Babli. No one suggests a name for this person. Some say he was a traveler who crossed into the Galil area and settled into a Bais Medrash and learned there anonymously for many years. Others say he was a businessman who came to the Galil area, concluded his business and stayed.
וישת מן היין וישכר ויתגל בתוך אהלה :ויחל נח איש האדמה ויטע כרם
Medrash Rabbah: ויחל – Noach made himself profane
וישת – Noach drank beyond standards
Why does the Medrash emphasize these two actions that Noach did incorrectly?
Gemara (Avodah Zara) states that year of the Flood was 1656 and the next year was a Shmittah year. (Jews entered Eretz Yisrael in the year 2488 and 14 years later years began the count of Shmittah.)
Further, the Gemara (Sanhendrin 26a) states that Cohanim are suspected regarding keeping the sanctity of Shmittah food restrictions. (Rashi explains that the Cohanim reasoned that since Terumah and Kodshim were permitted to them then Shmittah foods should also be permitted to them) According to at least one opinion, Noach was considered a Cohen.
In addition, the Gemara (Taanis 17a) states that Cohanim nowadays are not allowed to drink wine since the Bais HaMikdash might be rebuilt at any moment and the Cohanim must be prepared to serve in the Bais HaMikdash (an intoxicated Cohen can not serve). Why can’t the Cohen use the advice to sleep a little or take a walk to remove the effects of the wine in order to be ready to serve? These methods are only effective when drinking in proper, restricted amounts. Perhaps a Cohen would drink beyond the proper amounts in which instance these methods would not remove the effects of the intoxication.
Therefore, Noach engaged both in the improper production of wine (planting during Shmittah) and in the improper drinking of wine to an excess.
The Shibolei Ho'leket cites Rabbeinu Yitzchak b"r Yehudah who says that he found written that the reason we say "savri" before we drink wine is because wine brought about major devastation in this incident with Noach. We therefore say "savri," meaning "what is your opinion," i.e. be aware that wine brought misery to the world and we are about to embark upon its consumption. Let us heed our drinking and make sure that it will bring positive results rather than what happened with Noach. This is why the others respond with 'l'chaim," that the drinking bring life and not the opposite.
The Abudraham writes that the reason for this is that the Gemara (Berachos 40a) says that the tree from which Adom ate the forbidden fruit was a grape vine. Death for all of mankind was decreed as a result of his behavior. It is for this reason that we say "savri," asking those assembled if they agree that the wine be drunk, and that it would bring to positive results. This is why people respond with "l'chaim," that the drinking brings to life and not the opposite chas ‘vshalom.
“And he planted a vineyard” Yalkut Shimeoni brings the following Medrash: When Noach went to plant the vineyard, Satan met him. Satan suggested that they plant the vineyard together and Noach agreed. Immediately Satan brought a young lamb and schecheted it over the grapes. Afterwards, Satan brought a lion and also schecheted it over the grapes. Then Satan brought a pig and also schecheted it over the grapes. Why did Satan do these things? When a person drinks one copy of wine, he acts like a docile lamb. After drinking two cups a person feels strong like a lion and begins to talk big talk. After three or four cups a person acts like a pig wallowing in the mud and make a fool of himself. Noach drank beyond proper limits and was debased.
- Why did Satan need to join with Noach to plant the wineyard?
- Why did Satan need to schecht the various animals?
- Why did Noach not learn the lesson from Satan and avoid drinking too much?
- Grapes and wines existed from the time of Gan Eden. Why did the Medrash source the problems with wine to Noach?
Adom haRishon was fed food and wine from the angels in Gan Eden. Noach recognized the wine in his life as a beverage that made one happy without side effects and no one become intoxicated. However, when Noach planted the vine after exiting the Ark Satan assisted Noach in order to join a negative influence to the wine that would be produced in addition to the effect of happiness. Satan combined the various effects into the wine by the efforts of schechting the lamb, then the lion and then the pig. Thus, the wine that Noach produced was different than the prior wine of earlier generations but did not know in advance. Thus, all the questions are answered.
