This is from R’ Abba Wagensburg. It clarifies and brings light to the concept of being “drunk” on Purim. I recommend you read and enjoy it:
Greetings from the Holy City of Jerusalem!
This year, Purim in Jerusalem (15 Adar) falls on Shabbat. The Shulchan Aruch (688:6) states that when this occurs, Purim is observed over a three day period. It is thus referred to as `Purim Meshulash’, a three-fold Purim.
On Thursday night and Friday morning (14 Adar) we read `Megillat Esther’ (the Scroll of Esther) and give `Matanot LaEvyonim’ (donations to the poor). On Shabbat (15 Adar) the `Al HaNissim’ insertion is recited in the liturgy (Shemoneh Esrei and Birkat HaMazon). Finally, on Sunday (16 Adar) we send `Mishloach Manot’ (food gifts to friends) and participate in `Seudat Purim’ (the Purim feast).
What is the unique Avodah (Divine service) contained within the Mitzvot of Purim? What should we be focusing on during these three days?
The great Sage, Rava, states: “Chayav Inesh LiBesumeh BePurya Ad DeLo Yada Bein Arur Haman LeBaruch Mordechai.” (Megillah 7b)
“A person is obligated to get drunk on Purim until [he reaches the point when] he does not know the difference between “Cursed is Haman” and “Blessed is Mordechai.”
Rava’s statement is brought down in the Shulchan Aruch 695:2 as Halacha, Jewish law.
The Orchot Chaim (cited in Beit Yosef, Orach Chaim 695) asks: How can we be commanded to drink when we find sources in the Torah that illustrate the negative consequences of intoxication? For instance, in Gen. 9:21 we read about Noach who, after becoming drunk on leaving the Ark, was either castrated or sodomized (see Gemara Sanhedrin 70a). Another example is found in Gen. 19:32-36 where Lot’s daughters ply their father with wine and subsequently commit acts of incest.
Furthermore, the Rambam teaches (in Hilchot Yom Tov 6:20) that the joy which a person experiences after drinking excessively is NOT `Simcha shel Mitzva’ (joy that is derived from the Mitzva) but rather, ‘a joy of frivolity and foolishness.’ He maintains that it is impossible to serve G-d in an intoxicated state.
Finally, the destructive effects of drunkenness is demonstrated in the account in Megillah 7b concerning Rava and Rabbi Zera who became drunk at a Purim Seuda. Rava arose from his seat in a stupor and slaughtered Rabbi Zera. The next morning, when Rava realized his dreadful deed, he prayed to G-d and begged for mercy until he succeeded in resurrecting Rabbi Zera.
This story seems to imply that we must NOT get drunk on Purim. Yet, this account is juxtaposed to the statement from Rava that we MUST become intoxicated on Purim!
How can we understand this? Why does the Halacha follow Rava by obligating us to get drunk on Purim?
The Slonimer Rebbe, in his monumental Netivot Shalom, offers a beautiful approach in understanding Rava’s words.
If we read Rava’s statement carefully, we will notice that he does NOT tell us to become drunk from wine but, rather:
“Chayav Inesh LiBesumeh BE’PURYA”
“A person is obligated to become drunk WITH PURIM!”
The day of Purim itself, which is filled with Divine light and holiness, pure joy and deep spirituality, should be the cause of our intoxication! The Slonimer Rebbe quotes Isaiah 51:22 to show how it is possible to reach an intoxicated state without alcohol. There, the prophet describes Israel as “drunk, but not from wine.”
Based on this approach, how exactly do we get “drunk” on Purim?
The Slonimer Rebbe cites the Maharal who states that a person, who wants to serve G-d in totality, must achieve `Shleimut’, completeness, in the following three areas of Avodat HaShem:
a) His relationship with G-d; b) His relationship with his friends; c) His relationship with himself.
In other words, a person must be `at peace’ in the way he views and relates to himself, G-d and the people around him. The Netivot Shalom says that each of these areas contains an aspect of “Baruch Mordechai” and “Arur Haman.” The holiness and joy of Purim, with its specific Mitzvot, carry unique messages that enable us to rectify and improve these three aspects of our Divine Service.
1) Shleimut in our relationship with G-d.
The Slonimer Rebbe explains: There are periods in life when we feel close to G-d. During these times, we experience immense joy, clarity and understanding. These `high’ points in life, when we are capable of overcoming any challenges that come our way, are times of “Baruch Mordechai.”
However, sometimes, we feel very distant from G-d. In these periods of darkness we may become sad or even depressed to the extent that when we are faced with challenges, they seem completely insurmountable. These low ebbs in life are times of “Arur Haman.”
On Purim, when we read the Megillah and connect to the Simcha of the day, we experience such closeness to G-d that it intoxicates us, as it were, to the point that we no longer perceive any difference between the times of “Arur Haman” and “Baruch Mordechai.” The Purim story shows us that even when the Jews were at the brink of annihilation, when it seemed that all hope of survival was lost, G-d turned the whole situation around and saved every single Jew – both those who were `close’ to G-d and those who were `distant’ from Him. Therefore, the Netivot Shalom explains, once we imbibe the message of the Megillah, we will feel incredible joy and closeness to G-d as we realize that regardless of our circumstances, experiences and feelings, the fact of the matter is that we are always G-d’s precious children. Once we recognize this, we will be able to attain Shleimut with our Creator.
So, the Netivot Shalom interprets Rava’s words as follows:
“Chayav Inesh LiBesumeh BePurya…”- “A person must become so intoxicated with the joy of Purim…” “…Ad DeLo Yada Bein Arur Haman LeBaruch Mordechai.” “…to the point that he does not know, or see, a difference between the times when he feels distant from G-d and the times when he feels close to G-d [because, in reality, G-d was, is and always will be close to him.]”
2) Shleimut in our relationships with friends
The Slonimer Rebbe explains: There are some friends to whom we feel close, and about whom we feel are deserving of our friendship. These relationships are termed “Baruch Mordechai.”
However, we also have friends whom we view from the perspective of “Arur Haman”. In other words, we perceive them as unworthy of our friendship (whether due to our own mis-perceptions or otherwise.)
On Purim, we deliver gifts to friends and thus break down the barriers that exist in our relationships with others. The joy that we draw from the Purim day should make us realize that really there is no difference between our “Arur Haman” and “Baruch Mordechai” relationships. In reality, we should feel love for, and closeness to, every single Jew. Thus, the Slonimer Rebbe states that Purim (and specifically, the Mitzva of Mishloach Manot) helps us to feel a sense of unity and thus achieve Shleimut in our connections with others.
So, the Netivot Shalom interprets Rava’s words as follows:
“Chayav Inesh LiBesumeh BePurya…”- “A person must become so intoxicated with the joy of Purim…” “…Ad DeLo Yada Bein Arur Haman LeBaruch Mordechai.” “…to the point that he does not know, or see, a difference between the friends he feels distant from and those he feels close to [because, in reality, he should feel close to every Jew.]”
3) Shleimut in the way we relate to ourselves
At times, we feel extremely self-confident and self-assured. During these points in life, we connect to the words in Sanhedrin 37a: “The world was created for me.” In these periods, we also relate to the interpretation of the Alexander Rebbe on the closing words of “Modeh Ani”. Every morning, as we utter the words “Rabba Emunasecha”, we are, in fact, declaring the faith that G-d has in US rather than the faith we have in Him. (That explains why it says `EmunaseCHA”, “YOUR [G-d's] faith” and not “EmunaSI”, “MY faith”). This type of positive self-image we could term “Baruch Mordechai.”
At other times, however, we do not perceive ourselves in such a positive light but rather, as “dust and ashes” (See Gen. 18:27).* Sometimes, we have a very poor self-image, which we will term “Arur Haman.”
On Purim, we should become so `drunk’ from the holiness of the day to the extent that we no longer feel the difference between either of these states. The joy of Purim should make us realize that despite our lack of self-confidence, we remain the same people and we are able to accomplish just as much, if not more, now, than we did in the past.
So, we could interpret Rava’s words, based on the Netivot Shalom, as follows:
“Chayav Inesh LiBesumeh BePurya…”- “A person must become so intoxicated with the joy of Purim…” “…Ad DeLo Yada Bein Arur Haman LeBaruch Mordechai.” “…to the point that he does not know, or see, a difference between the times he feels low and lacking in confidence and the times he feels good and self-assured [because, in reality, he is very precious and dear to G-d and should therefore have a positive self-image at all times!]”
Thus, we see that Purim, with its Mitzvot and unique Simcha, enable us to attain Shleimut with ourselves, G-d and our Creator.
We could suggest furthermore that the three areas of Avodat HaShem, proposed by the Maharal, connect to the three days of Purim (Purim Meshulash) as follows:
1) On Friday we read the Megillah, which, as the Netivot Shalom explained, enables us to achieve Shleimut with G-d. The whole day is therefore dedicated to focusing on being “at peace” with the Creator. (We may wonder how the Mitzva of Matanot LaEvyonim, which we also do on Friday, helps to achieve this goal since it seems to fall in the category of relationships with our fellow man. However, on the whole, the money we give on Purim is delivered anonymously; the giver does not know the recipient and the recipient does not know the giver. Therefore, the Mitzva does not usually create more camaraderie because only G-d knows who gives and who doesn’t. Thus, Matanot LaEvyonim is really a Mitzva between us and G-d.)
2) On Sunday we give Mishloach Manot which, according to the Slonimer Rebbe, helps us achieve unity and Shleimut with our friends. On this day we also have the Seuda, when our friends gather around the table to enjoy the Purim feast. (We also find a connection between Mishloach Manot and the Seuda in that the foods we give as gifts to our friends should preferably be appropriate for eating at the meal.)
3) In between these two days, we have Shabbat on which NONE of the Mitzvot of Purim is fulfilled! We do not read the Megillah, nor do we donate charity the poor. We do not give Mishloach Manot, nor do we sit down to a Purim Seuda. Therefore, based on the Slonimer Rebbe’s approach, we see that on Shabbat the emphasis is NOT directed on our relationship with G-d (represented by the Megillah and Matanot LaEvyonim), nor is it directed on our relationship with friends (symbolized by Mishloach Manot and Seuda). Rather, Shabbat is a time when we focus on OURSELVES. On Shabbat, we must realize just how precious we are and fill ourselves with confidence and a sense of encouragement and positivity.
Once we feel good about ourselves, then our relationships with G-d and others will be positively affected. Subsequently, when we succeed in fixing these three areas of life, we will achieve genuine Shleimut in our Avodat HaShem, as the verse in Kohelet 4:12 states: “A three-ply cord is not easily severed.”**
So, I bless us `Mordechais’ three-fold to take advantage of this Purim Meshulash, not just by eating thee-pointed hamentaschen, but also by intoxicating ourselves with the joy of Purim itself, which will bring us true self-confidence and help us realize that we are close to G-d at all times, and close to people of all kinds. In turn, may we merit the ushering in of the complete redemption.
Good Yom Tov, Good Shabbes and Good Yom Tov!
Aba Wagensberg.
*Avraham Avinu used this language in reference to humility but we are adapting it in this context to a feeling of low self-esteem and discouragement. **Although we have been discussing the significance of Purim Meshulash specifically, these messages apply also to a regular Purim. When Purim is celebrated on one day only, we must focus on all three aspects simultaneously.
Tags: Purim, Torah, Wagensburg
Why is it you think we do not say baruch shem kevod malchuso out loud on purim like we do on yom k’purim?
From what I understand, the reason that we say “Baruch Shem” out loud on Yom Kippur is because we are trying to be like the Angels, whereas we don’t have that taking place on Purim.
My wife pointed out that this is related to us being given the Torah on Yom Kippur.
Another reason I can think of is that one of the explicit Mitzvot of Purim is to have a Seduah – a festive meal. This being the case, it would be awkward for us to try to emulate the Angels because Angels do not eat, as we find in Rashi to Bereishis 18:8., where it says that three Angels came to Avraham “and they ate”. Rashi explains that it appeared that they were eating and that we learn from this that a person should not act differently than the prevalent custom (i.e. the angels came to the physical world where people eat, so the angels appeared to do so as well.) Otherwise, evidentially, Angels would not eat.