Source for the Obligation
The Gemara in Megillah (7b) cites Rava’s ruling: מיחייב איניש לבסומי בפוריא עד דלא ידע בין ארור המן לברוך מרדכי – “A person is obligated to become intoxicated on Purim to the point that he can no longer differentiate between “arur Haman” (cursed is Haman) and “baruch Mordechai” (blessed is Mordechai).”
The Gemara continues and relates: רבה ורבי זירא עבדו סעודת פורים בהדי הדדי איבסום קם רבה שחטיה לרבי זירא למחר בעי רחמי ואחייה – “Rabbah and R’ Zeira made a Purim seudah together. They became intoxicated and Rabbah got up and slaughtered R’ Zeira. The next day, he prayed for mercy and revived him.”
There are many peshotim given in this fascinating Gemara, this year I saw a novel peshat from Rav Menashe Klein. He posits (Shu”t Mishnah Halachos 11:556) that Rabbah, who is known to have been born under the mazal of Ma’adim (Mars) [see Gemara Shabbos (156a)] and therefore more attuned to bloodshed, got so drunk on Purim that while wanting to fulfill the mitzvah of Mechiyas Amalek, mistook Rabbi Zeira for an Amalekite and killed him. He writes two reasons for why he may have made the mistake. Either because he got very drunk “ad deloi yoda” and he didn’t notice the difference between R’ Zeira and a real Amaleki, or he posits that perhaps R’ Zeira actually dressed up like an Amaleki, like we find that it’s common for children to dress up like Amalekim.
In a later Teshuva (Shu”t Mishnah Halachos 18: 388) he writes that just like there is a chiyuv on Pesach to see one’s self as leaving Mitzrayim, perhaps a similar inyan holds true with every Yom Tov. He relates a famous story with Napolean, that he was once fleeing and someone saved him. The savior than asked Napolean what it felt like, and Napolean took the person to be executed. The person pleaded but it fell on death ears, then at the last moment Napolean saved him, and told him that this is what it felt like. Along the same lines, Rabbah wanted R’ Zeira to feel what it was like at the time of the Purim story, and therefore he literally shechted him and seeing that he was able to bring him back to life, he wanted to do this again the next year, upon which R’ Zeira refused.
Rashi and Rabbeinu Chananel’s Explanations
Rashi explains that “libisumei” means: להשתכר ביין – “to become intoxicated with wine.” Rabbeinu Chananel writes that it means: שיכור – “to get drunk.”
The above Gemara is brought down l’halachah, by the Rif; Rosh; Sefer Ha’orah; Ra’avon; Ba’al HaItur; Sefer HaManhig; Rokeach; Rabbeinu Yerucham; Tur; Avudraham and Maharil.
The Rambam (Hilchos Megillah V’Chanukah 2:15) writes: כיצד חובת סעודה זו שיאכל בשר ויתקן סעודה נאה כפי אשר תמצא ידו, ושותה יין עד שישתכר וירדם בשכרות – “What are the obligations of this meal? One must eat meat and prepare a fine meal according to what one can afford, and to drink wine until one becomes intoxicated and falls into a sleep as a result of his intoxications.”
The Shulchan Aruch (Orach Chaim 695:2) rules: חייב איניש לבסומי בפוריא, עד דלא ידע בין ארור המן לברוך מרדכי - “A man is obligated to get drunk on Purim up to the level that he doesn’t know the difference between “arur Haman” (cursed is Haman) and “baruch Mordechai” (blessed is Mordechai).”
On the other hand, according to many rishonim, we rule that there is no obligation to get intoxicated. The Ba’al HaMa’or (Megillah 3b) and the Ran both bring from Rabbeinu Ephraim: ומה שאמר כאן עד דלא ידע בין ארור המן לברוך מרדכי כבר פירשו קצת גאונים שממה שהזכיר אחריו קם רבה שחטיה לרבי זירא נדחו כל אותם הדברים – “And that which we said that one should get drunk until he doesn’t know the difference between ‘cursed is Haman’, and ‘blessed is Mordechai’, a number of Geonim have already explained that from the fact the Gemara immediately afterwards mentions the story of Rabbah slaughtering R’ Zeira, we see that the original Gemara was rejected” (i.e., the purpose of the Gemara relating this story is to show us how dangerous it is, and therefore, one shouldn’t do it).
Novel Insight from the Seder Hayom
The Seder HaYom (Purim pg. 240) writes that the obligation to become intoxicated is to drink until one gets confused and instead of saying “blessed is Mordechai” he says, “cursed is Mordechai” and vice versa. He explains that Haman HaRosha tried: להשמיד להרוג ולאבד ולשפוך דם היהודים – “Destroy, kill, wipe out, and shed the blood of the Jews,” therefore, to remember what he did we reenact it out of simcha and we drink to the point that we become so intoxicated that we are lying on the floor as if we are dead.
Discussion of the Obligation
However, not everyone agrees with this interpretation of the Gemara’s juxtaposition of these memros [teachings]. The Gemara in Megillah continues: דלשנה הבאה ביקש רבה לר' זירא שוב לסעוד יחד – “The next year Rabbah invited R’ Zeira back for the seudah”, and he refused: משום דלאו בכל יומא מתרחיש ניסא – “because not every day do miracles happen.”
The Sefer HaEshkol (Vol. 2, Hilchos Chanukah U’Purim 8, pg. 27) asks: Why did Rabbi Zeira outright refuse Rabbah’s invitation the next year? He could have agreed to attend, stipulating that they will simply not drink nor get drunk. The Sefer HaEshkol infers that from the fact that he didn’t do so implies that Rabbi Zeira essentially agreed that it is mandatory to drink and get drunk at the Purim seudah. What he did not want to rely upon was a miracle to bring him back to life if things ‘got out of hand’ again. The Sefer HaEshkol understands that it may well be that Rabbi Zeira still had a (possibly drunken) Purim seudah the next year, just with different company.
On a similar note, the Chasam Sofer (Shu”t, Orach Chaim 185) writes that since the protagonist of the story is Rabbah, who is known to have been born under the Mazal of Ma’adim (Mars) [as per Gemara Shabbos (156a); mentioned in a previous footnote] and therefore more attuned to bloodshed, this cautionary tale was meant to teach us a qualification on getting drunk on Purim exclusively to those who exhibit similar tendencies. However, as this is non-applicable to the majority of us, the Chasam Sofer assures us that we can properly fulfill the mitzvah of getting drunk without fail, as “sheluchei mitzvah ainan nizokin, v’lo seitzei takala u’michshol mi’simchas mitzvoseinu.” See also the Chasam Sofer’s Chiddushim to Megillah (7b) citing his Rebbi, the Hafla’ah, who ties in another statement of Rabbi Zeira’s in Chullin (8a) regarding the kashrus status of a heated sharpened shechita blade, to this example, as it seems he may have been recounting his ‘personal experience’ on the receiving end.
Taking the Mitzvah Literally
The Sdei Chemed (Ma’areches Ches, Klal 92) brings that the Gaon: היה משתכר בפורים כפשוטו עד לסכנה, כי מחייב אינש לבסומי בפוריא, וחייב כמו מתחייב בנפשו – “Would get drunk on Purim to the point of danger very literally, because a person is obligated to get intoxicated on Purim, and he is obligated as if he were obligated with his life.”
Similarly, the Chacham Tzvi (Siddur Ya’avatz, Vol. 2, beginning of pg. 493) cited in Sha’arei Teshuvah (s.k. 2) brings: שמעתי מאבי מורי הגאון ז"ל שהוא היה נוהג בבחרותו לקיים מצוה זו כמאמרה. שאין הדבר יוצא מידי פשוטו בענין המעשה – “I heard from by father, the Gaon zt”l, that when he was young he would fulfill the mitzvah in the literal sense. As one must fulfil the mitzvah in the literal and simplest form.”
Moderation and Caution
Additionally, the Bach writes that although by the Gemara bringing the story we see that one shouldn’t become intoxicated to the point that one cannot differentiate between “arur Haman” and “baruch Mordechai”, nevertheless, one is still obligated to drink more than usual to gladden his heart with drink, and to become tipsy or even intoxicated to the point that he cannot speak before a king – but he still must maintain his composure to some degree.
Surely Drunkenness is a Terrible Thing?
The pasuk in Mishlei (23:20) tells us: אל תהי בסבאי יין – “Do not be among those who drink wine,” and the Gemara in Sanhedrin )70b) tells us: אין לך דבר שמביא יללה לאדם אלא יין – “There is nothing that brings lightheadedness to the world except wine.”
The Biur Halachah (695, ד''ה חייב איניש) in the name of the Eliyah Rabbah therefore asks, how can Chazal require getting drunk on Purim? Surely getting drunk has been condemned by the Torah and Neviyim in many places?
He answers: The miracles that occurred to Klal Yisrael during the time of Achashveirosh happened through a feast. To begin, Vashti was removed at a feast, which allowed Esther to be chosen as queen. Haman and his downfall also came about through [Esther’s] feast. Chazal thus said that one is obligated to become intoxicated, so as to recall the great miracle that took place through wine.
The Scope of the Obligation (גדר החיוב)
The Achronim discuss if the obligation to become intoxicated until the level of עד דלא ידע – “he can no longer differentiate” is the level until which one has an obligation to drink and once one does that he fulfills his obligation, or if the purpose of the mitzvah is to actually be on the level of עד דלא ידע. Another question they discuss is if the shiur of עד דלא ידע is עד ועד בכלל – inclusive, and one must reach the level of the drunkenness of Lot, or if עד ולא עד בכלל – the shiur is exclusive, and it’s enough to get close to that level.
The Approach of the Yad Ephraim and Sefas Emes (עד ולא עד בכלל)
The Yad Ephraim (on the Taz, s.k. 1) writes: נתפרש בחזיון ... עד שלא ידע כו', הך עד הוא, ולא עד בכלל – “It was explained to me in a dream ... that the obligation of ‘ad deloi yoda’ [until one can no longer differentiate] is up until, but not inclusive.”
The Sefas Emes (Megillah 7b) also writes: דאין הכוונה שמחויב להשתכר כל כך עד שלא ידע, אלא דכל היום מחויב לעסוק במשתה, ו'עד דלא ידע' עדיין החיוב עליו לאפוקי כשהגיע לשיעור זה אבל אפילו קודם השיעור יוצא כל שעוסק במשתה – “One isn’t obligated to drink until he reaches ‘ad deloi yoda’, rather, the entire day one is obligated to engage in feasting, and if he has not yet reached the level of ‘ad deloi yoda’, he still has an obligation incumbent upon him that he must take care of, however, even before this level, one fulfils the mitzvah as long as he is engaged in feasting.”
The Approach of R’ Yisrael Salanter zt”l
The Emek Berachah (end of Hilchos Purim) brings that he heard from R’ Yisrael Salanter zt”l:
דאין פירושו שחייב להשתכר ואינו יוצא ידי המצוה אם לא נעשה שכור מהיין, אלא עיקר המצוה היא רק לשתות יין ולהתבסם, אבל אינו נפטר אם כבר שתה ונתבסם, אלא מחויב עוד לחזור ולשתות, וככה נמשכת חיוב מצוה זו של משתה ושמחה כל יום פורים, ואינו נפטר ממנה עד שישתכר ולא ידע בין ארור המן וכו', שאז נפטר ממצוה זו, כדין שכור ושוטה שפטור ממצוה. ונמצא שהשיעור 'עד דלא ידע' אינו שיעור בקיום המצוה, אלא הוא שיעור לענין לפטור מהמצוה.
“It doesn’t mean that he is obligated to reach the stage of intoxication and that he does not fulfill the mitzvah if he never reaches that level. Rather, the mitzvah is to keep drinking wine, and he is not exempt from the obligation just because he feels tipsy. Rather, the mitzvah to drink and feel simchah continues for the duration of Purim. However, if someone reaches the point that he cannot differentiate between Haman and Mordechai, he is exempt from the mitzvah, just as someone who is intoxicated or mentally incompetent is exempt from all mitzvos. Thus, the measure of “until he cannot differentiate” does not mean that drunkenness is required in order to fulfill the mitzvah. Rather it means that if one becomes drunk, he is exempt from further drinking, just as he is exempt from other mitzvos until he become sobers.”
The Emek Berachah adds that this is meduyak [implicit] in the Rambam (Hilchos Megillah 2;15). In regard to the mitzvah to eat meat the Rambam writes: שיאכל בשר – “he should eat meat”, however, when he talks about wine he writes: ושותה יין – “and he drinks wine” (instead of וישתה). This is because the Rambam holds that the mitzvah to drink wine is a continual mitzvah throughout the day. That is why he is careful to write: ושותה יין - “and he drinks wine” in the present tense, since he does not become exempt until he becomes intoxicated and falls into a stupor! He concludes that from Rashi it’s clear that the mitzvah is to get drunk using wine and so writes the Tur.
The Approach of the Steipler
The Steipler (Orchos Rabbeinu, Vol. 3, pg. 56, ois 91) held that the main obligation is: לשתות בסעודה קצת יותר מהרגלו ואח"כ עוד קצת – “To drink during the meal slightly more than one normally would, and then after that drink a little more”, however, there is no obligation to drink non-stop until one gets drunk. The mitzvah is to increase with eating and drinking, and the level of the obligation is until one arrives at the stage of ‘ad deloi yoda’.
The Steipler adds, that even according to this, there is still room for R’ Yisrael Salanter’s chakirah, of whether the obligation is to get until ‘ad deloi yoda’ once and then once one sobers up that’s it, or if the obligation continues the entire day every time one sobers up. The nafkah minah [practical difference] would be, if one must start the seudah again once he sobers up, or if one fulfils his obligation with the first seudah (the only difference is, according to R’ Yisrael Salanter the level of drunkenness one needs to reach is higher.)
Insight from the Maharal
The Maharal (Ohr Chodosh pg. 4) writes that the body and the mind are two opposites, when one rises, the other falls. On Purim, Haman wanted to wipe out the bodies of Klal Yisrael from the world, therefore days of feasting and joy were established, which gives pleasure to the body, and one must get drunk on Purim “ad deloi yoda”, and drink to the extent that his intoxication is so great that his mind is completely removed, and the person becomes completely physical. The opposite of this is on Yom Kippur, when the sotan is המקטרג צר ואויב לאדם, and tries to get rid of our neshomas, therefore, all bodily pleasures are forbidden, in order to nullify the power of the body and increase the power of the soul.
What Can We Be Medayek from the Rema?
Before we can be medayek anything from the Rema, let us first see what he holds. The Rema is based on the Rambam, the Rambam (Hilchos Megillah 2:15) writes: כיצד חובת סעודה זו שיאכל בשר ויתקן סעודה נאה כפי אשר תמצא ידו, ושותה יין עד שישתכר וירדם בשכרות – “What are the obligations of this meal? One must eat meat and prepare a fine meal according to what he can afford, and drink wine until he becomes intoxicated and falls into a sleep as a result of his intoxication.” The Rambam mentions drinking wine until becoming intoxicated – but he does not seem to be discussing the degree of intoxication where one loses ability to think clearly. Rather, he says that one must drink wine until it makes him drowsy, and he falls asleep as a result.
Peshat of the Rema in His Sefer Mechir Yayin
The Rema writes in his sefer Mechir Yayin (9:19): נראה לי בדרך פשט, כי מאחר שמצות פורים לשתות ולשמוח ואי אפשר שלא ישתה, על כן ישתה הרבה מאד שיגיע לשכרותו של לוט שאז פטור אף אם יחטא ויעבור על איזה עבירות, כי באונס הוא - "It seems to me according to the simple understanding, that since the mitzvah of Purim is to drink and be happy, and it is impossible not to drink, therefore, one should drink so much that he will reach the level of the drunkenness of Lot, and then he is exempt even if he sins and commits aveiros, as he is onus..." Seemingly, this contradicts what the Rema writes in the Shulchan Aruch, tzorich iyun.
Learning More Than You Drink
The Rema writes that on Purim one should: ישתה יותר מלימודו – “drink more than he is accustomed to”. The ba’alei mussar interpret this to mean one should drink, יותר מלימודו – “more than he learns”, meaning: If one doesn’t learn very much, he should refrain from too much drinking.
Fulfilling the Mitzvah by Simply Sleeping
Rav Yosef Shalom Elyashiv zt”l (cited in Hanhagos Rabbeinu, pg. 168:72, and footnote 79) maintained that one is not required to drink at all to be yotzei ‘ad deloi yoda,’ but rather sleeping is sufficient even without drinking any wine. He held that the Rema, by mentioning drinking prior to sleeping, was only citing an example of how to fulfill this obligation; yet, the minimum amount of drinking was actually none – just going to sleep. This was also Rav Elyashiv’s personal hanhagah – taking a nap in the middle of Purim day and only later having some wine in the middle of the Purim seudah (see Hanhagos Rabbeinu ad loc. pg. 169:76 and footnote 83). This admittedly seems a novel approach, as several other contemporary authorities point out that as the Rema’s ruling is essentially based on the Rambam’s, sleeping should be sufficient only after first drinking some wine [see for example Mikraei Kodesh (Purim 44) and Orchos Rabbeinu (new edition: Vol. 3, pg. 186:11), who explicitly make this point]. (He’orah from a write-up by R’ Yehuda Spitz)
Gematria
The Maharil (Minhogim, Hilchos Purim, ois 10) in the name of the Mahari Segel and Sefer Agudah, cited in the Be’er Heitev (695, s.k. 2) in the name of the Magen Avraham writes that it is enough if one is on the level that he can’t work out the gematria of 'ארור המן' - 'ברוך מרדכי' which are both 502.
Interesting Chakirah from R’ Moshe Sternbuch shlita
R’ Moshe Sternbuch shlita has a chakirah (Mo’adim U’Zemanim 2:190) if the slumber that one falls into due to the wine must be on Purim itself, or if it is enough to drink the wine on Purim and fall asleep after Purim. Seemingly it would depend on the question above, if the shiur of “ad deloi yoda” is the point at which one fulfills the mitzvah, or if it is the point one needs to get to before being exempt from the mitzvah. If it is the point at which one fulfils the mitzvah, then seemingly one would need to do this on Purim itself, if, however, it is the shiur one needs to get to before being exempt, then it may well be that falling asleep after Purim also helps, as it shows that one drank the correct amount.
What Is the Source for the Obligation to Get Intoxicated on Purim?
There are several different sources for the obligation to get intoxicated on Purim, we will list them below:
Divrei Kabbalah:
The Shulchan Aruch (696:7) writes: יש מי שאומר שאונן מותר בבשר ויין, דלא אתי עשה דיחיד דאבילות ודחי עשה דרבים דאורייתא לשמוח בפורים, דדברי קבלה נינהו שהם כדברי תורה – “Some say that an oinen is allowed to eat meat and drink wine as the positive commandment of an individual to do with mourning doesn’t override the positive public commandment to rejoice and be happy on Purim, as the commandment is based on words of Kabbalah, which are considered like words of the Torah.”
Mishteh [Feast]:
Rashi (Esther 5:4) on the pasuk: אל המשתה – “To the feast”, comments: כל סעודה נקראת על שם היין שהוא עיקר – “Every meal is named after the wine, as that is the main point of the feast.” Since there is an obligation to have a mishteh on Purim, and the main focus of a mishteh is wine, there is an obligation to drink wine.
It is important to note that according to the opinion of the Maharil (siman 56, ois 9) cited in Leket Yosher (pg. 157) the above is a “mitzvah be’alma” [ideal way of fulfilling the mitzvah but not fundamental], because: מאן דבשם ליה ולא למי שמזיק לו – “only one that finds it pleasant needs to do this, however, if one finds it harmful then there is no need” as when it comes to having a mishteh, it is possible to have one without drinking lots of wine and getting intoxicated. The Ravyah (end of siman 564) cited in Hago’as Maimonis (Megillah, Perek 4, ois 2) also writes: דכל הני למצוה בעלמא ולא לעכב– “these details are to enhance the mitzvah, but are not fundamental in the fulfilment of the mitzvah.”
Simcha:
The Seder Hayom (Purim pg. 240); Magen Avraham (696:14, and 15); Pri Megodim (696, Eishel Avraham, s.k. 15); and Mishnah Berurah (696:24) all say: שהחיוב של סעודת פורים הוא בבשר ויין כי אין שמחה בזולתם, וכתיב ימי משתה ושמחה – “The obligation of the Purim seudah is to eat meat and drink wine, as there is no simcha without them, and it is written ‘days of feasting and rejoicing’.”
