Tag Info

Hot answers tagged

12

There are, of course, a lot of explanations about what happened here and what this story means. Shaloh (Torah Shebichsav, Tetzaveh) states that Rabbah brought R. Zeira to a level of Divine understanding, and with that divestment from his physical body, beyond his capabilities. As for the term "slaughtered" (שחיטה), he compares it to the phrase וישחטם במדבר ...


10

Ben Ish Chai identifies two understandings of this aggada: (1) It's literal interpretation in which Rabba actually slaughters R' Zeira, and (2) the "explanation of the kabbalists", in which Rabba and R' Zeira were discussing esoteric secrets of the Torah, and Rabba's soul in some way triumphed over his R' Zeira's, in some sense "unraveling" his soul. (Don't ...


9

Many, many poskim (Rambam included) say the mitzva is specifically wine. Chayei Adam observes that this is to commemorate the Purim miracle which occurs over a series of scenes, all set at wine-drinking parties.


9

A drunk person should not slaughter, but if he did anyhow, as long as the technique was proper, the slaughter would still be good. In fact, even if he was so completely drunk as to be not cognizant of his actions ("as drunk as Lot") and he'd have the same halachic status as someone insane; the halacha is if someone insane did slaughter, and used the proper ...


8

It seems pretty clear that 'Ad DeLo Yada' is fulfilled through alcohol, not wine per se. I've heard that wine is preferable, and even that one does not fulfill the requirement if one gets drunk on whisk(e)y. This seems very strange to me, as the point is to get so joyfully drunk that one is unable to distinguish between two polar opposite characters. Unless ...


8

Preferably one should not do so, though after the fact his tefillah is valid - unless one is so drunk that "he would be unable to talk before a king," and then his tefillah in such a state is invalid. (Shulchan Aruch, Orach Chaim 99:1) Rema (ibid. :3) comments that "we're not concerned about slight drunkenness" when it comes to present-day wines (which are ...


8

Even if there is a "psychedelic community" in Israel that approves of "magic mushrooms," that is not an indication that Judaism approves of it. In nearly every country there is a small group of people obsessed with psychedelic drugs, and they pretty much approve of them all. Since they are ideologues, they have no credibility. Don't listen to them. These ...


7

The Gemara (Eruvin 64a): אמר רב יהודה אמר שמואל שתה רביעית יין אל יורה R. Judah stated in the name of Samuel: He who has drunk a quarter of a log of wine must not give a [halachic] ruling. The Rambam (Hil. Bias Mikdash 1:3): וכשם שאסור לכהן להכנס למקדש מפני השכרות כך אסור לכל אדם בין כהן בין ישראל להורות כשהוא שתוי And just as it is ...


7

I have found that at Purim meals where no one gets seriously drunk, everyone tends to have an equivalently-good time. How good a time that is, of course, depends on the quality of the company, conversation, etc., just like at any other gathering. If you're looking for a great source of both holy and fun holiday-appropriate conversation-starters, I recommend ...


6

Most solutions to this question involve either a compromise on drunkenness, or on prayer. Either you can follow one of the opinions which allow you to fulfil the obligation of drinking without actually getting drunk (Rema, M"B) or an opinion that allows you to pray while drunk (see @Gershon Gold's citation from Nitei Gavriel. I didn't know there was a ...


6

Maybe the reason to fall asleep specifically through the process of drinking wine is to remember the miracle which was done through wine at the different wine parties in the Book of Esther as outlined here: Can you use Liquor to fulfill Ad Dlo Yoda? EDIT: I challenge your assumption that the two rules are separated. The Rambam writes in Megillah 2:15: ...


6

Rav Shmuel Kamenetsky in Kovetz Halchos pg 129 writes that a woman is obligated to drink a rivies of wine on Purim,and she can fulfill this obligation with grape juice(see footnote231). In footnote 230 he holds that since women are obligated in all the mitzvos if the day they are also obligated in drinking a little wine,but to drink alot of wine is an issur ...


5

I'm not sure the Elya Rabba really has a 'position'. He writes (669:20): פה פראג נוהגים לעלות במוסף, רק בבית הכנסת פנחס נוהגים בשחרית כמ"ש המנהגים [הל' שמיני עצרת]:‏ Here in Prague the custom is to go up at Musaf, except in the Pinchas Synagogue they only go up at Shacharit. He is just observing the custom in the different synagogues in his town. ...


5

RaMBa"M, Hil. Shehitah 4:5 puts a drunk person in the same category as a Heresh, Shoteh and Katan, who have no Da'ath, but whose Shehitah is valid if done under supervision. See my answer to this question about age limits. http://www.mechon-mamre.org/i/5304.htm


5

This question is hard to answer the same for everyone. People function differently when they drink. Nitei Gavriel Hilchos Purim 73:3 discusses one who will be unable to preform the required Mitzvos should either not drink, or drink only a bit at the Seuda. Nitei Gavriel Hilchos Purim 73:5 also mentions one should be careful not to drink so much, that he will ...


4

The Talmud (Sanhedrin end of 70a) alludes to Adam drinking wine - although it isn't exactly clear how that would work given the time frame - saying that Noach should have stayed away from wine, learning from Adam with the sin of the Eitz Hadaas which was caused by wine - according to the opinion that the tree was a grape vine.


4

The Gemara says (Megila 7b) "Hayab Inish LeBisumi Ad Delo Yada...- a man must get drunk until he doesn't know..." However, in that statement it doesn't mention wine. Wine is usually the methodology used but I don't see any Mamashut to it being MeIkar HaDin (i.e. not MeChuyav). One of my Rabbanim (who I was told is a Posek) says wine is unnecessary and that ...


4

Rav Shmuel Kamentsky holds one can use anything (kovetz Halachos perek 18:11). He discusses many sources including the Tur, Shulchan Aruch, Chayei Adam, and more poskim. He also cites the Aruch Hashulchan 695:5 with a savorah of one could use יי"ש but shouldn't for other reasons. He also discusses Minchas Elazar 695 בשבילי דוד and the קהילות יעקב.


4

The Mitzvah isn't to pass out or even to space out. The Mitzvah is one of Simhah. The Gemara, in my opinion, is simply saying that the revelry ought to be great. Asked to quantify it, it just went for the most extreme. I think it is, essentially, a license to get totally hammered. Not as a Mitzvah in and of itself, but rather as a function, or a measure, of ...


4

I'll go you one better - if the purpose is to not know the difference between "arur Haman" and *"baruch Mordechai", why bother drinking or sleeping at all? Of course, I'm not referring to the highly intelligent community that patronizes this site, but do you really think that most of the rest of us really know the difference while we're sober? This is ...


4

Machzor Vitri Siman 465 starts with the words, "ליל שיכורים הוא" (my rough translation) "A night of drunkenness is tonight." I don't know how literally this piyut is meant to be taken, but it does mention wine. I've never seen it brought down by any Acharonim, so I don't know if it has any standing leHalacha.


4

The statement is made in what appears to be an addendum to the 6th letter printed at the end of Ateres Tzvi (the Zitishover's commentary on the Zohar). He makes two similar statements equating drinking on Purim to fasting for 6 days. He does not source the idea but compares it to the fasting of Mar b'rei d'Ravina (of which I am unfamiliar).


4

Rambam Hilchos De'os 5:3 וכל המשתכר, הרי זה חוטא ומגונה ומפסיד חכמתו; ואם משתכר בפני עמי הארץ, הרי זה חילל את השם. Anyone who gets drunk, he is a sinner and is disgusting and loses his wisdom. And if he does so before commoners, he profanes G-d. According to the Rambam, the mitzvah of simcha on Yom Tov does not encourage or even permit drinking ...


4

My mother likes going to a women's megillah reading, where women read for women. She says going, especially reading, gives her a feeling of being more involved on Purim.


3

Per the Gevuras Yitzchok - Rabbi Avraham Yitzchok Sortzkin there is a Mitzva to drink all day. וכמו״כ נראה דביום י״ד דחל על היום חלות דין יום שמחה חיובו להיות שמח וטוב לב, והוא חיוב תדיר על כל שעה ושעה מהיום


3

From here: The Shulchan Aruch (Yoreh De'ah 1:8) states that one who becomes as drunk as Lot (see Genesis, ch. 19) may not slaughter. One who has not reached this stage of inebriation may slaughter at the outset. The Rama rules more stringently, stating that a person should never slaughter when drunk, for it is likely that he will disqualify the ...


3

Just how many sources do you want? There are so many, like in almost any topic. Here are a few (limited to those specifically that indicate whether or not Chazal thought of drinking as favorable or frowned upon) A bit of Shas: Berachot 40a quotes an opinion that the Etz HaDaas was a grapevine, because we know that grapes cause sorrow to the world. ...


2

The Shulchan Aruch (OC 695:2) writes: One must become drunk on Purim until he doesn't know the difference between "arur Haman" and "baruch Mord'chay". The Rama (ad loc.) adds: But some say that he need not get so drunk: rather, he should drink more than his custom and sleep; because he's sleeping, he doesn't know the difference between "arur Haman" ...



Only top voted, non community-wiki answers of a minimum length are eligible