Purim and Pikuach Nefesh by Rabbi Howard Jachter

1998/5758

              Our observance of the famous Talmudic rule (Megilla 7b) /(**" !*1*: -"2&/* "5&9*! 3$ $-! *$3 "*0 !9&9 %/0 &"9&+ /9$,*, that one should imbibe alcoholic beverages on Purim, has not always led to optimal results.  Hatzoloh (the Jewish volunteer ambulance service) has run educational campaigns imploring us "not to get carried away on Purim" both figuratively and literally.  We will explore the Halachic sources with an aim to demonstrate that this Halacha need not necessarily be a cause of serious health problems.

Introduction

              The Biur Halacha (695:2 s.v. (**" and 3$) presents an appropriate introduction to this issue.  The Chafetz Chaim raises a fundamental issue.  How can Chazal obligate us to drink on Purim if we find quite a few incidents in Tanach (Noach, Lot, Nadav and Avihu) which demonstrate the great dangers inherent in imbibing too much alcohol.  He answers (citing the Eliyahu Rabba) that the reason is that the miracle of Purim came about to a great extent due to parties at which alcohol played a central role.  Thus we consume alcohol on Purim in order to remember the great miracle brought about to a great extent by alcohol.

              The Biur Halacha also cites an important comment of the Meiri on this issue.  He writes:

              Nevertheless, we are not obligated to become inebriated and degrade ourselves due to our joy.  We are not obligated to engage in a "simcha" of frivolity and foolishness.  Rather it should lead to a "simcha of enjoyment" which should lead to love of God and thankfulness for the miracles He has performed for us.

Talmudic Sources

              The Gemara (Megilla 7b), as we mentioned, presents the rule that we should indulge in alcoholic beverages on Purim.  It relates the following celebrated incident:  Rabba and Rav Zeira made a Seudat Purim (Purim feast) together.  As a result of their inebriation Rabbah arose and "slaughtered" Rav Zeira.  Subsequently, Rabba prayed on behalf of Rav Zeira and the latter recovered.  The subsequent year Rabbah invited Rav Zeira for a Seudat Purim and Rav Zeira declined the offer saying "miracles do not occur all the time." 

              A number of observations can be made regarding this passage.  First, the Maharsha (ad. loc. s.v. 8.) comments that Rabba did not literally slaughter Rav Zeira.  Instead, it means that he coaxed him into drinking so much alcohol that it brought Rav Zeira close to death.  Interestingly, the Maharsha seems to adopt the approach to Aggadita presented by the Rambam (in his introduction to the last chapter of Sanhedrin), that Aggadita should be taken very seriously, though not always literally.  Rav Amital once commented to this author that all of the great classic Aggadic interpreters (such as the Maharal) adopt this view as well.

              Moreover, this passage appears to link drinking on Purim with the Seudat Purim.  Apparently drinking is not an "independant obligation," but rather it is part of the Mitzva of Seudat Purim.  It is possible to say that drinking at the Purim feast serves to charcterize the meal as a Purim feast.  Indeed the Rambam (Hilchot Megilla 2:15), Tur and Shulcha Aruch (695) all present the rule of drinking on Purim within the context of the laws of Seudat Purim.  Accordingly, it would seem that there is no Halachic obligation fullfilled by drinking on Purim unless it is done in the context of the Seudah.  Furthermore, the Gemara (Megilla 7b) comments that if one has eaten a Seudah at night, he hasn't fulfilled his obligation of Seudat Purim.  Accordingly, argued Rav Aharon Lichtenstein (in a shiur at Yeshivat Har Etzion), little is accomplished, from a Halachic perspective, if one drinks alcoholic beverages on Purim night.

Rishonim - Three Approaches to the Rabba - Rav Zeira Incident

              The most important ramification of the Rabba and Rav Zeira incident is a possible rejection or limitation of the Rabbinic decree regarding drinking on Purim.  There are two extreme approaches to this issue.  The Baal Hamaor and Rabbeinu Ephraim cited by the Rif both believe that the Gemara presents the Rabba- Rav Zeira incident to demonstrate that this Halacha has been rescinded by the Gemara, and that it is improper to drink on Purim.  On the other hand, the Rif and the Rosh cite the rule of /(**" !*1*: -"2&/* without any reservations whatsoever.  Apparently, they believe that the Gemara presents the Rabba-Rav Zeira incident merely as a cautionary note, but otherwise does not impact on the Halacha itself.

              The Rambam (Hilchot Megilla 2:15) presents a middle approach.  He writes that this rule applies specifically to drinking wine (see Rashi to Megilla 7b who also seems to assert that one fulfills this rule only by drinking wine).  The Rambam states that one drinks until he is inebriated and sleeps as a result of the alcohol he consumed.  The Aruch Hashulchan (695:3) explains that the Rambam believes that the Rabba - Rav Zeira incident modifies this Halacha, as the Rambam does not say that one should drink until he cannot distinguish between "9&+ /9$,* and !9&9 %/0.  Rather, he should drink only to the extent that it should cause him to sleep.  Indeed, when he is asleep he cannot distinguish between "9&+ /9$,* and !9&9 %/0.

Shulchan Aruch and Commentaries

              The Tur and Shulchan Aruch follow the approach of the Rif and Rosh and present the Gemara's rule that one should drink on Purim until he cannot distinguish betwen "9&+ /9$,* and !9&9 %/0.  However, the Bach rules in accordance with the moderate view that the Rabba - Rav Zeira incident modifies the Halacha to limit drinking only to the point that the drinker becomes drowsy.  The Rama presents the Kol Bo's view (which is a version of the Rambam) that one should merely drink a bit more than one is accustomed to, and will become drowsy and then unable to distinguish between "9&+ /9$,* and !9&9 %/0.  The Rama concludes with the celebrated Talmudic teaching - !($ %/9"% &!($ %//3*) &"-"$ :*,&*0 -"& -:/*. - one can do more or less as long as his intentions are focused on serving God (see, for example, Berachot 17a and Menachot 110a).

Late Codifiers

              The Biur Halacha (692:2 s.v. 3$) cites the Chayei Adam who limits this Halacha to a modified version of the oppinion of Rabbeinu Ephraim and the Baal Hamaor: "If one believes that drinking on Purim will interfere with his preforming any Mitzva, such as Birkat Hamazon, reciting Mincha 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 if one is driving after the Seudat Purim must refrain from drinking.  In addition, both the Mishna Berura (695:5) and the Aruch Hashulchan (695:5) rule that it is proper to follow the moderate view that one should merely drink a bit more than one is accustomed to do.  By following this rule, and avoiding drinking and driving, incidents similar to what happened when Rabba and Rav Zeira made a Seudat Purim will hopefully be avoided.

Conclusion

              The Mishna Berura, Aruch Hashulchan, and Hatzoloh ambulance service all teach us the following rule: "don't get carried away this Purim.  We must remember that we are obligated to mainatin our health and well-being as the Torah says, &1:/9;. -15:&;*,. /!$.

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