Staff Special | Yeshivat Kerem B'Yavneh

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1. *Mandatory Purim intoxication* โ€” The *Gemara* (*Megillah* 7b) records the ruling of *Rava* that a person is *chayiv* (obligated) to become intoxicated on *Purim* until they cannot distinguish between *Arur Haman* and *Baruch Mordechai*.

2. *The cautionary tale* โ€” The *Gemara* immediately follows this ruling with the story of *Rabbah* and *Rabbi Zeira*, where *Rabbah* "slaughtered" *Rabbi Zeira* during their *Purim seudah* while drunk; although he later revived him, this story serves as a critical halachic turning point.

3. *Halachic rejection of drunkenness* โ€” Several major *Rishonim*, including *Rabbeinu Ephraim*, the *Ba'al HaMaor*, and the *Meiri*, rule that the story of *Rabbah* and *Rabbi Zeira* actually refutes *Ravaโ€™s* statement, concluding that there is no *mitzvah* to get drunk because of the disastrous consequences it can produce.

4. *The Rambamโ€™s sleeping method* โ€” The *Rambam* (*Hilchos Megillah* 2:15) maintains the obligation to drink but defines the threshold of "not knowing" as drinking until one simply falls asleep, at which point a person naturally cannot distinguish between blessing and curse.

5. *Context is the Seudah* โ€” According to the *Rambam*, the obligation to drink is not an independent *mitzvah* but specifically a component of the *chovat seudah* (obligation of the festive meal), and thus does not apply at any other time of the day or night.

6. *Interpretations of "not knowing"* โ€” *Tosafot* and the *Rosh* cite the *Yerushalmi* suggesting the threshold refers to the inability to recite a long liturgical poem (like *Shoshanat Yaakov*) containing various blessings and curses, rather than literal, total confusion.

7. *The Ramaโ€™s compromise* โ€” For *Ashkenazim*, the *Rama* (*Orach Chaim* 695:2) rules that one should only drink slightly "more than their usual habit" and then go to sleep to fulfill the requirement of "not knowing."

8. *Critical halachic caveats* โ€” The *Mishnah Berurah* and *Beiyur Halacha* emphasize that any drinking is forbidden if it leads to *kalut rosh* (frivolity), health risks, or the neglect of other *mitzvos* such as *Mincha*, *Maariv*, or reciting *Birkat HaMazon* with focus.

9. *Spiritual purpose of drinking* โ€” The *Taz* explains that the goal of drinking is to facilitate *shevach* (praise) to *Hashem* for the "double miracle" of Hamanโ€™s fall and Mordechaiโ€™s rise; if the drinking does not lead to increased gratitude, it loses its halachic purpose.

10. *A balanced practical approach* โ€” While the *Shulchan Aruch* appears to quote the *Gemaraโ€™s* obligation at face value, contemporary safety concerns and the strict caveats of the *Poskim* suggest that for both *Sefardim* and *Ashkenazim*, the ideal practice is to drink very moderately or not at all.

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Okay let's take a sneak peak at the ื›ืจื ื‘ืฉืœืฉื” Kerem B'Shlosha while you are there. I just got a ื’ืžืจื Gemara. Okay ืจื‘ื•ืชื™ Rabosai, let's learn a ืกื•ื’ื™ื Sugya. We are going to have to end a little early today, but not too early. Okay, let's learn a ื’ืžืจื ืžืกื›ืช ืžื’ื™ืœื” Gemara Masechet Megillah, ื–' ืขืžื•ื“ ื‘' Zayin Amud Bet. ืืžืจ ืจื‘ื Amar Rava: ืžื™ื—ื™ื™ื‘ ืื™ื ื™ืฉ ืœื‘ืกื•ืžื™ ื‘ืคื•ืจื™ื Michayiv inish livsumei bepuraya ืขื“ ื“ืœื ื™ื“ืข ื‘ื™ืŸ ืืจื•ืจ ื”ืžืŸ ืœื‘ืจื•ืš ืžืจื“ื›ื™ ad d'lo yada bein arur haman l'varuch mordechai. What does ืœื‘ืกื•ืžื™ libsumei or ืœื™ื‘ืกื•ืžื™ leibsumei or ืœืื‘ืกื•ืžื™ labsumei mean? So ืจืฉ\"ื™ Rashi source ื’' Gimmel: ืœื‘ืกื•ืžื™ livsumei means ืœื”ืฉืชื›ืจ ื‘ื™ื™ืŸ lehishtaker beyayin to get drunk with wine. So to translate the ื’ืžืจื Gemara, so ืจื‘ื Rava says a person is ื—ื™ื™ื‘ chayiv to get drunk with wine on ืคื•ืจื™ื Purim, ืขื“ ื“ืœื ื™ื“ืข ื‘ื™ืŸ ืืจื•ืจ ื”ืžืŸ ืœื‘ืจื•ืš ืžืจื“ื›ื™ ad d'lo yada bein arur haman l'varuch mordechai, until he does not know between ืืจื•ืจ ื”ืžืŸ Arur Haman ื‘ืจื•ืš ืžืจื“ื›ื™ Baruch Mordechai. Continuing the ื’ืžืจื Gemara: ืจื‘ื” ื•ืจื‘ื™ ื–ื™ืจื ืขื‘ื“ื• ืกืขื•ื“ืช ืคื•ืจื™ื ื‘ื”ื“ื™ ื”ื“ื“ื™ Rabbah v'Rabbi Zeira avdu seudat purim bahadi hadadi. ืจื‘ื” Rabbah and ืจื‘ื™ ื–ื™ืจื Rabbi Zeira did a ืกืขื•ื“ืช ืคื•ืจื™ื seudat purim together. ืื™ื‘ืกื•ื Ivsum and ืจื‘ื” Rabbah got drunk, it doesn't say who got drunk but in the next line of the ื’ืžืจื Gemara it's clear that it was ืจื‘ื” Rabbah. ืงื ืจื‘ื” ืฉื—ื˜ื™ื” ืœืจื‘ื™ ื–ื™ืจื Kam Rabbah shachtei l'Rabbi Zeira and ืจื‘ื” Rabbah got up and he slaughtered ืจื‘ื™ ื–ื™ืจื Rabbi Zeira. That's why in ื›ืจื ื‘ื™ื‘ื ื” Kerem B'Yavne every ืจื‘ื™ Rebbi does their own ืกืขื•ื“ื” Seudah. What was happening at ืจื‘ื” Rabbah and ืจื‘ื™ ื–ื™ืจื's Rabbi Zeira's ื™ืฉื™ื‘ื” Yeshiva? For ืจื‘ื” Rabbah and ืจื‘ื™ ื–ื™ืจื Rabbi Zeira did a ืกืขื•ื“ื” Seudah together. ืงื ืจื‘ื” ืฉื—ื˜ื™ื” ืœืจื‘ื™ ื–ื™ืจื Kam Rabbah shachtei l'Rabbi Zeira, fine. ืœืžื—ืจ ื‘ืขื™ ืจื—ืžื™ ื•ืื—ื™ื™ื” Lemachar bei rachmei v'achyia. The next day so ืจื‘ื” Rabbah ื“ืื•ื•ื ื“ davened, right ื‘ืขื™ ืจื—ืžื™ bei rachmei is ื“ืื•ื•ื ื™ื ื’ davening, ื•ืื—ื™ื™ื” v'achyia and he revived ืจื‘ื™ ื–ื™ืจื Rabbi Zeira. ืœืฉื ื” ืืžืจ ืœื™ื” L'shanah amar lei, the next year, comes ืจื‘ื™ ื–ื™ืจื Rabbi Zeira to ืจื‘ื” Rabbah and he says, ื ื™ืชื™ ืžืจ ื•ื ืขื‘ื™ื“ ืกืขื•ื“ืช ืคื•ืจื™ื ื‘ื”ื“ื™ ื”ื“ื“ื™ neiti mar v'naavid seudat purim bahadi hadadi, ืจื‘ื” Rabbah comes to ืจื‘ื™ ื–ื™ืจื Rabbi Zeira and ืจื‘ื” Rabbah says to ืจื‘ื™ ื–ื™ืจื Rabbi Zeira: wasn't it so beautiful last year, let's do another ืกืขื•ื“ืช ืคื•ืจื™ื seudat purim together. ืืžืจ ืœื™ื” ืœื ื‘ื›ืœ ืฉืขืชื ื•ืฉืขืชื ืžืชืจื—ื™ืฉ ื ื™ืกื Amar lei lo b'chol sha'ata v'sha'ata mitrachish nissa. So ืจื‘ื™ ื–ื™ืจื Rabbi Zeira says let's go slow, let's maybe I'm going to do my own ืกืขื•ื“ื” Seudah this year. ืขื“ ื›ืืŸ ื”ื’ืžืจื Ad kan haGemara. Good. So it's very clear in the ื’ืžืจื Gemara there's a ื—ื™ื•ื‘ chiyuv to get drunk with wine on ืคื•ืจื™ื Purim, to not know the difference until a person doesn't know the difference between ืืจื•ืจ ื”ืžืŸ Arur Haman and ื‘ืจื•ืš ืžืจื“ื›ื™ Baruch Mordechai. And the ื’ืžืจื Gemara has this quite perplexing story about ืจื‘ื” Rabbah and ืจื‘ื™ ื–ื™ืจื Rabbi Zeira, did he really kill him and revive him, is it a reference to something else, but something bad happened that ืจื‘ื” Rabbah did to ืจื‘ื™ ื–ื™ืจื Rabbi Zeira and then ืจื‘ื” Rabbah was able to fix it but it was clearly something that was not good. Fine, that's the ื’ืžืจื Gemara. ืชื•ืกืคื•ืช Tosafot in source ื’' Gimmel adds in just another point here. ืชื•ืกืคื•ืช Tosafot: ื“ืœื ื™ื“ืข ื‘ื™ืŸ ืืจื•ืจ ื”ืžืŸ ืœื‘ืจื•ืš ืžืจื“ื›ื™ d'lo yada bein arur haman l'varuch mordechai, ื‘ื™ืจื•ืฉืœืžื™ b'Yerushalmi: ืืจื•ืจื” ื–ืจืฉ ื‘ืจื•ื›ื” ืืกืชืจ ืืจื•ืจื™ื ื›ืœ ื”ืจืฉืขื™ื ื‘ืจื•ื›ื™ื ื›ืœ ื”ื™ื”ื•ื“ื™ื arura zeresh brucha esther arurim kol harashaim bruchim kol hayehudim. So in the ื™ืจื•ืฉืœืžื™ Yerushalmi it adds in it's not just ืืจื•ืจ ื”ืžืŸ Arur Haman and ื‘ืจื•ืš ืžืจื“ื›ื™ Baruch Mordechai, it's a number of other things as well. This is of course what we say in ืฉื•ืฉื ืช ื™ืขืงื‘ Shoshanat Yaakov. And ืชื•ืกืคื•ืช Tosafot, why is ืชื•ืกืคื•ืช Tosafot adding this in? So it seems to be and we'll see this more clearly in other ืจืืฉื•ื ื™ื Rishonim that to not know the difference between ืืจื•ืจ ื”ืžืŸ Arur Haman and ื‘ืจื•ืš ืžืจื“ื›ื™ Baruch Mordechai you've got to drink a lot of wine, like we're talking levels of, like that's a lot. So ืชื•ืกืคื•ืช Tosafot is pointing out from the ื™ืจื•ืฉืœืžื™ Yerushalmi, no it's not just between ืืจื•ืจ ื”ืžืŸ Arur Haman and ื‘ืจื•ืš ืžืจื“ื›ื™ Baruch Mordechai, it's to the point that a person wouldn't be able to coherently put together this entire sentence, to sing this entire song. Okay that still is a high threshold but it's less than not knowing the difference between ืืจื•ืจ ื”ืžืŸ Arur Haman and ื‘ืจื•ืš ืžืจื“ื›ื™ Baruch Mordechai. Again ืชื•ืกืคื•ืช Tosafot doesn't spell out that that's what he's doing but we'll see it in other ืจืืฉื•ื ื™ื Rishonim. How do the ืคื•ืกืงื™ื Poskim bring down this ื’ืžืจื ื”ืœื›ื” ืœืžืขืฉื” Gemara Halacha l'Maaseh? So take a look at source ื“' ื•ื”' Dalet v'Heh the ื”ืจื™\"ืฃ HaRif ื•ื”ืจื\"ืฉ v'haRosh. ื”ืจื™\"ืฃ The Rif and ื”ืจื\"ืฉ the Rosh both quote the ื’ืžืจื ื›ืฆื•ืจืชื” Gemara k'tzurata. ืืžืจ ื”ืจื™\"ืฃ Amar HaRif, ืืžืจ ืจื‘ื Amar Rava: ืžื™ื—ื™ื™ื‘ ืื™ื ื™ืฉ ืœื‘ืกื•ืžื™ ื‘ืคื•ืจื™ื ืขื“ ื“ืœื ื™ื“ืข ื‘ื™ืŸ ื‘ืจื•ืš ืžืจื“ื›ื™ ืœืืจื•ืจ ื”ืžืŸ Michayiv inish livsumei bepuraya ad d'lo yada bein baruch mordechai l'arur haman. That's it, that's all ื”ืจื™\"ืฃ the Rif says. Similarly ื”ืจื\"ืฉ the Rosh. ื”ืจื\"ืฉ The Rosh by the way just as a methodological point, ื”ืจื\"ืฉ the Rosh is working off ื”ืจื™\"ืฃ the Rif always. That's why ืขื•ื– ื•ื”ื“ืจ Oz V'Hadar made it obvious because ืขื•ื– ื•ื”ื“ืจ Oz V'Hadar bolded every comment, every line in ื”ืจื\"ืฉ the Rosh that comes from ื”ืจื™\"ืฃ the Rif. If you had a in the pre-ืขื•ื– ื•ื”ื“ืจ pre-Oz V'Hadar world, right, so the things were not bolded in ื”ืจื\"ืฉ the Rosh, but ื”ืจื\"ืฉ the Rosh works off ื”ืจื™\"ืฃ the Rif. So ื”ืจื\"ืฉ the Rosh very often first quotes ื”ืจื™\"ืฃ the Rif and then makes his own comments. So not surprisingly if ื”ืจื™\"ืฃ the Rif just quoted the ื“ื™ืŸ ืกืชื Din Stam, ื”ืจื\"ืฉ the Rosh as well: ืืžืจ ืจื‘ื Amar Rava source ื”' Heh: ืžื™ื—ื™ื™ื‘ ืื™ื ื™ืฉ ืœื‘ืกื•ืžื™ ื‘ืคื•ืจื™ื ืขื“ ื“ืœื ื™ื“ืข ื‘ื™ืŸ ื‘ืจื•ืš ืžืจื“ื›ื™ ืœืืจื•ืจ ื”ืžืŸ michayiv inish livsumei bepuraya ad d'lo yada bein baruch mordechai l'arur haman. ื”ืจื\"ืฉ The Rosh then adds, although ื”ืจื\"ืฉ the Rosh was working off ื”ืจื™\"ืฃ the Rif, ื”ืจื\"ืฉ the Rosh was from the ืืฉื›ื ื–ื™ ืžืกื•ืจืช Ashkenazi Masoret, ื”ืจื™\"ืฃ the Rif is from the ืกืคืจื“ื™ ืžืกื•ืจืช Sephardi Masoret, ื”ืจื\"ืฉ the Rosh was often quotes ื‘ืขืœื™ ืชื•ืกืคื•ืช Baalei Tosafot, so here as well quotes what ืชื•ืกืคื•ืช Tosafot quoted: ืืžืจื™ื ืŸ ื‘ื™ืจื•ืฉืœืžื™ ื“ืฆืจื™ืš ืœื•ืžืจ ืื—ืจ ืงืจื™ืืช ื”ืžื’ื™ืœื” ืืจื•ืจ ื”ืžืŸ ื‘ืจื•ืš ืžืจื“ื›ื™ ืืจื•ืจื” ื–ืจืฉ ื‘ืจื•ื›ื” ืืกืชืจ ืืจื•ืจื™ื ื›ืœ ื”ืจืฉืขื™ื ื‘ืจื•ื›ื™ื ื›ืœ ื™ืฉืจืืœ ื•ื’ื ื—ืจื‘ื•ื ื” ื–ื›ื•ืจ ืœื˜ื•ื‘ Amrinan b'Yerushalmi d'tzarich lomar achar kriat hamegillah arur haman baruch mordechai arura zeresh brucha esther arurim kol harashaim bruchim kol yisrael v'gam charvona zachur l'tov. Also ื”ืจื\"ืฉ the Rosh doesn't make it clear that the reason for invoking that ื™ืจื•ืฉืœืžื™ Yerushalmi is to explain that there is more that's being driven at than just ื‘ืจื•ืš ืžืจื“ื›ื™ Baruch Mordechai and ืืจื•ืจ ื”ืžืŸ Arur Haman for the threshold of how drunk the ื’ืžืจื Gemara is describing. We'll see that in other ืจืืฉื•ื ื™ื Rishonim. Again, maybe the ืจืืฉ Rosh is just ืกืชื stam saying it, I don't know, but why juxtapose it to this ื”ืœื›ื” halacha if it has nothing to do with the ืฉื™ืขื•ืจ shiur of getting drunk? So we'll see other ืจืืฉื•ื ื™ื Rishonim are going to say explicitly this point. Fine. The first inkling you get in the ืจืืฉื•ื ื™ื Rishonim that there is more than meets the eye in this ืกื•ื’ื™ื sugya is the ื‘ืขืœ ื”ืžืื•ืจ Ba'al HaMaor. The ื‘ืขืœ ื”ืžืื•ืจ Ba'al HaMaor in ืกื™ืžืŸ ื•' Siman Vav quotes from ืจื‘ื ื• ืืคืจื™ื Rabbeinu Ephraim that ื”ืœื›ื” ืœืžืขืฉื” halacha lema'aseh nobody is supposed to get drunk. I thought the ื’ืžืจื Gemara said you are supposed to get drunk? So says the ื‘ืขืœ ื”ืžืื•ืจ Ba'al HaMaor in ืกื™ืžืŸ ื•' Siman Vav: ืืžืจ ืจื‘ื ื—ื™ื™ื‘ ืื™ื ื™ืฉ ืœื‘ืกื•ืžื™ ื‘ืคื•ืจื™ื ื•ื›ื•ืœื™ Amar Rabba chayav inish livsumei bePuraya vechulei ื•ื›ืชื‘ ืจื‘ื ื• ืืคืจื™ื ื–\"ืœ ืžื”ื”ื•ื ืขื•ื‘ื“ื ื“ืงื ืจื‘ื ืฉื—ื˜ื™ื” ืœืจื‘ื™ ื–ื™ืจื ืœืฉื ื” ืืžืจ ืœื™ื” ื ื™ืชื™ ืžืจ ื•ื ื™ื›ื•ืœ ื•ื›ื•ืœื™ ืื™ื“ื—ื™ ืœื™ื” ืžื™ืžืจื ื“ืจื‘ื ื•ืœื™ืช ื”ืœื›ืชื ื›ื•ื•ืชื™ื” ื•ืœืื• ืฉืคื™ืจ ื“ืžื™ ืœืžืขื‘ื“ ื”ื›ื™ vechasav Rabbeinu Ephraim zal me'ahu uvda de'kam Rabba shachtei lerabi zeira leshana amar leh nisei na ve'nicholei vechulei idchi leh memra deRabba veleis hilchasa kevasei velav shapir dami lemavad hachi. Says the ื‘ืขืœ ื”ืžืื•ืจ Ba'al HaMaor, yes, there was a ื”ื•ื” ืืžื™ื ื hava amina in the ื’ืžืจื Gemara that a person is supposed to get drunk on ืคื•ืจื™ื Purim, but then and they did it and it yielded disastrous results, right? There was a ื—ื™ื•ื‘ chiyuv to get drunk on ืคื•ืจื™ื Purim, that was what ืจื‘ื Rabba said. ืจื‘ื Rabba and ืจื‘ื™ ื–ื™ืจื Rabbi Zeira did it and it led to, you know, either ืจื‘ื™ ื–ื™ืจื Rabbi Zeira actually being killed or something along the lines of being killed, whatever it was, it led to a catastrophe. And because of that catastrophe, so ื—ื–\"ืœ Chazal said, you see, this was a bad idea. This ื“ื™ืŸ ื“ืจื‘ื ืŸ din d'Rabbanan, this ืชืงื ื” ื“ืจื‘ื ืŸ takana d'Rabbanan to get drunk on ืคื•ืจื™ื Purim, this was a very bad idea. And so because of the consequence, because of what it would have led to, because of what it did lead to, the ื’ืžืจื Gemara is by telling us this story, the ื’ืžืจื Gemara is saying that although on the books there once was a time that there was a ื“ื™ืŸ din to get drunk on ืคื•ืจื™ื Purim, nowadays ื”ืœื›ื” ืœืžืขืฉื” halacha lema'aseh there is no ื“ื™ืŸ din to get drunk on ืคื•ืจื™ื Purim. And the ื‘ืขืœ ื”ืžืื•ืจ Ba'al HaMaor says ื•ืœืื• ืฉืคื™ืจ ื“ืžื™ ืœืžืขื‘ื“ ื”ื›ื™ velav shapir dami lemavad hachi, and somebody should not do that. It's wrong to get drunk on ืคื•ืจื™ื Purim because it can lead to disastrous things and as it did in the times of ืจื‘ื Rabba and ืจื‘ื™ ื–ื™ืจื Rabbi Zeira. ื”ืžืื™ืจื™ HaMe'iri elaborates on this ื‘ืขืœ ื”ืžืื•ืจ Ba'al HaMaor. Take a look at ื”ืžืื™ืจื™ HaMe'iri in ืกื™ืžืŸ ื–' Siman Zayin. ื”ืžืื™ืจื™ HaMe'iri writes: ื—ื™ื™ื‘ ืื“ื ืœื”ืจื‘ื•ืช ื‘ืฉืžื—ื” ื‘ื™ื•ื ื–ื” ื•ื‘ืื›ื™ืœื” ื•ื‘ืฉืชื™ื” ืขื“ ืฉืœื ื™ื—ืกืจ ืฉื•ื ื“ื‘ืจ chayav adam leharbos besimcha beyom zeh uve'achila uveshtiya ad shelo yechsar shum davar. A person should increase joy on ืคื•ืจื™ื Purim and eating and drinking and shouldn't lack anything. It should really be a joyous festive day. ื•ืžื›ืœ ืžืงื•ื umikol makom, says ื”ืžืื™ืจื™ HaMe'iri, ืื™ืŸ ืื ื• ืžืฆื•ื•ื™ื ืœื”ืฉืชื›ืจ ein anu mitzuvim lehishtaker. We are not commanded to get drunk. ื•ืœื”ืคื—ื™ืช ืขืฆืžื ื• ืžืชื•ืš ื”ืฉืžื—ื” ulehaftis atzmenu mitoch hasimcha, and to lessen ourselves, to belittle ourselves as a result of the ืฉืžื—ื” simcha. ืฉืœื ื ืฆื˜ื•ื•ื™ื ื• ืขืœ ืฉืžื—ื” ืฉืœ ื”ื•ืœืœื•ืช ื•ืฉืœ ืฉื˜ื•ืช ืืœื ื‘ืฉืžื—ื” ืฉืœ ืชืขื ื•ื’ ืฉื ื’ื™ืข ืžืชื•ื›ื” ืœืื”ื‘ืช ื”ืฉื ื•ื”ื•ื“ื™ื” ืขืœ ื”ื ืกื™ื ืฉืขืฉื” ืœื ื• shelo nitzvinu al simcha shel hololus veshel shtus ella besimcha shel ta'anug shenagia mitochah le'ahavas Hashem vehodaya al hanisim she'asa lanu. We are not commanded to have ืฉืžื—ื” simcha ืฉืœ shel ื”ื•ืœืœื•ืช hololus ื•ืฉืœ veshel ืฉื˜ื•ืช shtus, I think the best English translation would be frivolity. Rather our commandment is to have a ืฉืžื—ื” simcha ืฉืœ shel ืชืขื ื•ื’ ta'anug. ืชืขื ื•ื’ Ta'anug usually means enjoyment. In here it's contrasted with ื”ื•ืœืœื•ืช hololus and ืฉื˜ื•ืช shtus, so ืชืขื ื•ื’ ta'anug must mean a more elegant, graceful type of refined maybe is the better word, a refined type of ืฉืžื—ื” simcha that through that we arrive at ืื”ื‘ืช ื”ืฉื ahavas Hashem and gratitude for the ื ืกื™ื nisim that ื”ืฉื Hashem did for us. Okay. ื•ืžื” ืฉืืžืจื• ื›ืืŸ ืขื“ ื“ืœื ื™ื“ืข ื‘ื™ืŸ ืืจื•ืจ ื”ืžืŸ ืœื‘ืจื•ืš ืžืจื“ื›ื™ umah she'amru kan ad d'lo yada bein arur Haman levaruch Mordechai, then ื”ืžืื™ืจื™ HaMe'iri has a big problem. I mean ื”ืžืื™ืจื™ HaMe'iri just said there's no ืžืฆื•ื” mitzvah to get drunk. So if there's no ืžืฆื•ื” mitzvah to get drunk, what does the ื’ืžืจื Gemara mean when it says you're supposed to get drunk until you don't know the difference between ืืจื•ืจ ื”ืžืŸ Arur Haman and ื‘ืจื•ืš ืžืจื“ื›ื™ Baruch Mordechai? ื›ื‘ืจ ืคื™ืจืฉื• ืงืฆืช ื’ืื•ื ื™ื kevar peirshu ktzas geonim, so some of the ื’ืื•ื ื™ื geonim already explained, ืฉืžืžื” ืฉื”ื–ื›ื™ืจ ืื—ืจ ื›ืš ื•ืงื ืจื‘ื ื•ื›ื•ืœื™ shemimah shehizkir achar kach vekam Rabba vechulei, ืจื‘ื Rabba, ืจื‘ื Rabba, ื”ืžืื™ืจื™ HaMe'iri says ืจื‘ื Rabba, ื•ืงื ืจื‘ื ืฉื—ื˜ื™ื” ืœืจื‘ื™ ื–ื™ืจื ื ื“ื—ื• ื›ืœ ืื•ืชื ื”ื“ื‘ืจื™ื vekam Rabba shachtei lerabi zeira nidchu kol osam hadevarim. So ื”ืžืื™ืจื™ HaMe'iri says, yeah, like ืจื‘ื ื• ืืคืจื™ื Rabbeinu Ephraim said, that you're right, there was such a ื”ื•ื” ืืžื™ื ื hava amina that there should be a ื“ื™ืŸ din to get drunk on ืคื•ืจื™ื Purim, but the ื’ืžืจื Gemara was ื“ื•ื—ื” docheh that ื“ื™ืŸ din because of the catastrophic result that came out of it. Then ื”ืžืื™ืจื™ HaMe'iri says, and this is what we've been referring to a few times already, ื•ืœืขื ื™ืŸ ื‘ื™ืื•ืจ ืžื”ื• ื–ื” ืฉืืžืจื• ื‘ื™ืŸ ืืจื•ืจ ื”ืžืŸ ื•ื›ื•ืœื™ ule'inyan be'ur mahu zeh she'amru bein arur Haman vechulei, what does it mean until you don't know the difference between ืืจื•ืจ ื”ืžืŸ Arur Haman and ื‘ืจื•ืš ืžืจื“ื›ื™ Baruch Mordechai? That's like, I mean, a person'll probably pass out before they didn't know the difference between ืืจื•ืจ ื”ืžืŸ Arur Haman and ื‘ืจื•ืš ืžืจื“ื›ื™ Baruch Mordechai. So what does the ื’ืžืจื Gemara mean? ื”ื•ื ืžืžื” ืฉืืžืจื• ื‘ืชืœืžื•ื“ ื”ืžืขืจื‘ ืฉืฆืจื™ืš ืœื•ืžืจ ืื—ืจ ืžืงืจื ืžื’ื™ืœื” ืืจื•ืจ ื”ืžืŸ ื‘ืจื•ืš ืžืจื“ื›ื™ ื‘ืจื•ื›ื” ืืกืชืจ ืืจื•ืจื” ื–ืจืฉ ื•ื›ืŸ ืฉืฆืจื™ืš ืœื•ืžืจ ื—ืจื‘ื•ื ื” ื–ื›ื•ืจ ืœื˜ื•ื‘ hu mimah she'amru beTalmud HaMa'arav shetzarich lomar achar mikra Megilla arur Haman baruch Mordechai brucha Esther arura Zeresh vechein shetzarich lomar Charvona zachur letov. So ื”ืžืื™ืจื™ HaMe'iri spells out what we already saw alluded to in ืชื•ืกืคื•ืช Tosafot and the ืจืืฉ Rosh. No, it's referring to this ื™ืจื•ืฉืœืžื™ Yerushalmi. It's not just ืืจื•ืจ ื”ืžืŸ ื‘ืจื•ืš ืžืจื“ื›ื™ Arur Haman Baruch Mordechai. It basically means if you can't sing the whole ืฉื•ืฉื ืช ื™ืขืงื‘ Shoshanat Yaakov clearly, that's what we're talking about. So okay, that's already again, you still have to be pretty drunk for that, but that's already something like you could begin to understand that a drunk person would be stumbling through ืฉื•ืฉื ืช ื™ืขืงื‘ Shoshanat Yaakov. So that's what the ื’ืžืจื Gemara means over here, but the ืžืื™ืจื™ Meiri thinks that the bottom line is is that is that nobody's supposed to get drunk. This is what the ื’ืžืจื Gemara meant when it originally says a person needs to get drunk, but ืงื ืจื‘ื” ืฉื—ื˜ื™ื” ืœืจื‘ื™ ื–ื™ืจื kam Rabba shachtei l'Rabbi Zeira, it's clear that we reject that and there's no ืžืฆื•ื” mitzvah to get drunk. Then the ืžืื™ืจื™ Meiri says ื•ื”ืืžืจ ve'amar, should I - three lines from the bottom, picking up where we left off, ื•ื”ืืžืจ ืฉื—ื™ื™ื‘ ืœื‘ืกื•ืžื™ ืขื“ ื“ืœื ื™ื“ืข ื‘ื‘ื™ืจื•ืจ ืžืื™ ื™ืืžืจ ve'amar shechayav libasumei ad d'lo yada bevirur mai yomar, right exactly, meaning that's a continuation what we said, a person needs to get drunk until they don't know clearly what they're saying. Says the ืžืื™ืจื™ Meiri, ืืœื ืฉื›ื‘ืจ ื ื“ื—ื™ืช ืœื“ืืชื™ื ื• ื›ืžื• ืฉื‘ื™ืืจื ื• ela shekevar nidchais l'da'aseinu kemo shebiarnu, but this was ื ื“ื—ื™ืช nidchais from ื”ื”ืœื›ื” ha-halacha and there's no ืžืฆื•ื” mitzvah to get drunk. Then the ืžืื™ืจื™ Meiri says ื•ื’ื“ื•ืœื™ ื”ืžื—ื‘ืจื™ื ื›ืชื‘ื• ugedolei hamachabrim kasvu, ื•ื’ื“ื•ืœื™ ื”ืžื—ื‘ืจื™ื ugedolei hamachabrim is the ืจืžื‘\"ื Rambam. ื•ื’ื“ื•ืœื™ ื”ืžื—ื‘ืจื™ื ื›ืชื‘ื• ืขื“ ืฉื™ื™ืจื“ื ugedolei hamachabrim kasvu ad sheyeirdam. So we'll see that in a second. The next source, the ืจืžื‘\"ื Rambam says you're supposed to get drunk until you fall asleep. We'll see that in a minute. ื•ื›ืŸ ื”ืขื ื™ืŸ ื‘ื‘ื™ืื•ืจ ื–ื” ืฉืืžืจ ืฉื—ื˜ื™ื” ืœืจื‘ื™ ื–ื™ืจื ืคื™ืจื•ืฉ ืžืœืฉื•ืŸ ืกื—ื™ื˜ื” vechein ha-inyan bebiur zeh she'amar shachtei l'Rabbi Zeira peirush milashon sechitah, ืจืฆื•ื ื• ืœื•ืžืจ ืฉืžื™ืขื›ื• retzono lomar shemi'acho. What does it mean ืฉื—ื˜ื™ื” ืœืจื‘ื™ ื–ื™ืจื shachtei l'Rabbi Zeira? It's not ืฉื—ื˜ื™ื” shachtei like shachting, it's ืกื—ื™ื˜ื” sechitah, like he squashed him. ื•ืื—ื™ื™ื ื™ ื”ื•ื ืžืœืฉื•ืŸ ื”ื—ืœื™ืžื ื™ ื•ื”ื—ื™ื™ื ื™ ve'achyaini hu milashon hachalimeini ve'achayaini. I don't know what that means. If anyone knows what that means, I don't know what that means. I think he's trying to say he didn't actually kill him, it was some type of like he injured him and then he he healed him. But I don't know what that means ื”ื—ืœื™ืžื ื™ hachalimeini. Fine. We're using the ืœืฉื•ืŸ lashon ื”ื—ื™ื™ื ื™ hachyaini is used for - for ืจืคื•ืื” refuah. ืจืคื•ืื” refuah? ื”ื—ื™ื™ื ื™ hachyaini to coming back to? To ืจืคื•ืื” refuah. So okay. Yeah, so that's probably what it means. Meaning, right, good point. So what Joey's pointing out is that how the ืžืื™ืจื™'s Meiri's reinterpreting what ื”ื—ื™ื™ื ื™ hachyaini means, what ืื—ื™ื™ื ื™ achyaini means, is just that you see sometimes reviving somebody is used in the context of healing him. It doesn't mean ืจื‘ื” Rabba killed ืจื‘ื™ ื–ื™ืจื Rabbi Zeira and he revived him, right, because what's the ืžืื™ืจื™ Meiri bothered by? You can't revive someone unless you're ืืœื™ื”ื• Eliyahu or ืืœื™ืฉืข Elisha. Dead is dead. So it'd be or ืชื—ื™ื™ืช ื”ืžืชื™ื techiyas hameisim, you know. So so what what the ืžืื™ืจื™'s Meiri's saying, no, it means ืจื‘ื” Rabba injures ืจื‘ื™ ื–ื™ืจื Rabbi Zeira and ืจื‘ื” Rabba then healed ืจื‘ื™ ื–ื™ืจื Rabbi Zeira, but but there was some some bad that happened as a result of that. Okay, what's the ืจืžื‘\"ื Rambam though that the ืžืื™ืจื™'s Meiri's referring to? So the next source, source ื˜ tes. ืฉื™ื˜ืช ื”ืจืžื‘\"ื shitas ha-Rambam is as follows. Writes the ืจืžื‘\"ื Rambam, ื›ื™ืฆื“ ื—ื•ื‘ืช ืกืขื•ื“ื” ื–ื• keitzad chovas seudah zu? What is the ื—ื™ื•ื‘ chiyuv of ืกืขื•ื“ืช ืคื•ืจื™ื seudas Purim? Now this is a very very important line in the ืจืžื‘\"ื Rambam because the ืจืžื‘\"ื Rambam makes it clear anything he's about to say happens only in the context of the ืกืขื•ื“ื” seudah. Anything the ืจืžื‘\"ื Rambam is about to say is a fulfillment of ื›ื™ืฆื“ ื—ื•ื‘ืช ืกืขื•ื“ื” ื–ื• keitzad chovas seudah zu. So whatever the ืจืžื‘\"ื Rambam is about to say, and he is about to say that you should get drunk, but when the ืจืžื‘\"ื Rambam is going to say, we'll see in a second, the ืจืžื‘\"ื Rambam says he's supposed to get drunk, there's no ื—ื™ื•ื‘ chiyuv to get drunk at night, there's no ื—ื™ื•ื‘ chiyuv to get drunk in the morning, there's no ื—ื™ื•ื‘ chiyuv to get drunk anytime during the day except during the ืกืขื•ื“ื” seudah, right? The ืจืžื‘\"ื Rambam describes getting drunk as a fulfillment of ื›ื™ืฆื“ ื—ื•ื‘ืช ืกืขื•ื“ื” ื–ื• keitzad chovas seudah zu. There's no independent ื“ื™ืŸ din of getting drunk on ืคื•ืจื™ื Purim. There's a ื“ื™ืŸ din of getting drunk in the context of the ืกืขื•ื“ื” seudah. So what does the ืจืžื‘\"ื Rambam say? ื›ื™ืฆื“ ื—ื•ื‘ืช ืกืขื•ื“ื” ื–ื• keitzad chovas seudah zu? ืžื” ื”ื™ื ื—ื•ื‘ืช ืกืขื•ื“ื” ื–ื• mah hi chovas seudah zu? ืฉื™ืื›ืœ ื‘ืฉืจ sheyochal basar, a person should eat meat, ื•ื™ืชืงืŸ ืกืขื•ื“ื” ื ืื” ื›ืคื™ ืืฉืจ ืชืžืฆื ื™ื“ื• veyesakein seudah na'ah kefi asher timtza yado, and he should arrange a nice meal in accordance with what his financial abilities allow him to, ื•ืฉื•ืชื” ื™ื™ืŸ ืขื“ ืฉื™ืฉืชื›ืจ ื•ื™ื™ืจื“ื ื‘ืฉื›ืจื•ืช veshoseh yayin ad sheyishtakeir veyeirdam beshichrus. Says the ืจืžื‘\"ื Rambam, person should drink wine until he gets drunk and dozes off in in drunkenness. ื•ื›ืŸ ื—ื™ื™ื‘ ืื“ื ืœืฉืœื•ื— ืฉืชื™ ืžื ื•ืช ืฉืœ ื‘ืฉืจ vechein chayav adam lishloach shtei manos shel basar, ืื• ืฉื ื™ ืฉืœื•ื— ืžื ื•ืช ืื• ืฉื ื™ ืžื™ื ื™ ืชื‘ืฉื™ืœ o shenei shiluach manos o shenei minei tavshil, ืฉื ื™ ืžื™ื ื™ ืื•ื›ืœ ืœื—ื‘ืจื• shenei minei ochel lachaveiro, ืฉื ืืžืจ ื•ืžืฉืœื•ื— ืžื ื•ืช ืื™ืฉ ืœืจืขื”ื• shene'emar umishloach manos ish l're'eihu, ืฉืชื™ ืžื ื•ืช ืœืื™ืฉ ืื—ื“ shtei manos l'ish echad, ื•ื›ืœ ื”ืžืจื‘ื” ืœืฉืœื•ื— ืœืจืขื™ื ืžืฉื•ื‘ื— vechol hamarbeh lishloach l'rei'im meshubach, ื•ืื ืื™ืŸ ืœื• ืžื—ืœื™ืฃ ืขื ื—ื‘ืจื• ื–ื” ืฉื•ืœื— ืœื–ื” ืกืขื•ื“ืชื• ื–ื” ืฉื•ืœื— ืœื–ื” ืกืขื•ื“ืชื• v'im ein lo machalif im chaveiro zeh sholeach la-zeh seudaso zeh sholeach la-zeh seudaso, ื›ื“ื™ ืœืงื™ื™ื ื•ืžืฉืœื•ื— ืžื ื•ืช ืื™ืฉ ืœืจืขื”ื• kedei lekayeim umishloach manos ish l're'eihu. Fine. We're not focusing on the ื”ืœื›ื•ืช ืžืฉืœื•ื— ืžื ื•ืช halachos mishloach manos right now, so we're not going to focus on that so much right now. But the ืจืžื‘\"ื's Rambam's making a point that this is all a ื—ื™ื•ื‘ chiyuv in the ืกืขื•ื“ื” seudah, that ืžืฉืœื•ื— ืžื ื•ืช mishloach manos is a ื“ื™ืŸ din in the ืกืขื•ื“ื” seudah, at least how the ืจืžื‘\"ื's Rambam's presenting it here, and the ืžืฆื•ื” mitzvah of getting drunk is a ื“ื™ืŸ din in the ืกืขื•ื“ื” seudah. Now on this ืจืžื‘\"ื Rambam, so there are a number of interesting points. Does the ืจืžื‘\"ื Rambam say you're ื—ื™ื™ื‘ chayav to get drunk? Absolutely. And not like the ืžืื™ืจื™ Meiri, not like ืจื‘ื™ื ื• ืืคืจื™ื Rabbeinu Ephraim, the ืจืžื‘\"ื Rambam thinks, you know, there were the ื’ืžืจื Gemara told the story that ืจื‘ื” ืฉื—ื˜ื™ื” ืœืจื‘ื™ ื–ื™ืจื Rabba shachtei l'Rabbi Zeira, but ืœืžืขืฉื” l'ma'aseh the ื“ื™ืŸ din stood that a person is supposed to get drunk on ืคื•ืจื™ื Purim. ื”ื’ื”ื•ืช ืžื™ื™ืžื•ื ื™ื•ืช Hagahos Maimoniyos on this ืจืžื‘\"ื Rambam in source ื˜ tes makes a very important point. ื”ื’ื”ื•ืช ืžื™ื™ืžื•ื ื™ื•ืช Hagahos Maimoniyos writes, what's the source for the ืจืžื‘\"ื Rambam? ื“ืืžืจ ืจื‘ื” d'amar Rabba, ืžื—ื™ื™ื‘ ืื™ื ื™ืฉ ืœื‘ืกื•ืžื™ ื‘ืคื•ืจื™ื ืขื“ ื“ืœื ื™ื“ืข ื‘ื™ืŸ ืืจื•ืจ ื”ืžืŸ ืœื‘ืจื•ืš ืžืจื“ื›ื™ mechayav inish libasumei bePuraya ad d'lo yada bein arur Haman l'varuch Mordechai. ื›ืชื‘ ืจืื‘ื™\"ื” kasav Ra'avyah. The ืจืื‘ื™\"ื” Ra'avyah writes, the ืจืื‘ื™\"ื” Ra'avyah is one of the later ื‘ืขืœื™ ืชื•ืกืคื•ืช ba'alei Tosfos. The ืจืื‘ื™\"ื” Ra'avyah writes, to - not so later. That's one of the ื‘ืขืœื™ ืชื•ืกืคื•ืช ba'alei Tosfos. ื›ืชื‘ ืจืื‘ื™\"ื” kasav Ra'avyah, ื“ื›ืœ ื”ื ื™ ืœืžืฆื•ื” ื‘ืขืœืžื ื•ืœื ืœืขื›ื‘ d'chol hanei l'mitzvah be'alma v'lo l'akeiv. Says the ืจืื‘ื™\"ื” Ra'avyah, this ื“ื™ืŸ din is a ื“ื™ืŸ ืœื›ืชื—ื™ืœื” din l'chatchilah and not ืžืขื›ื‘ me'akeiv. It's not saying that a person is not ื™ื•ืฆื yotzei his ืกืขื•ื“ื” seudah. Now does the ืจืžื‘ืดื Rambam agree with that? I don't know. The ืจืžื‘ืดื Rambam never mentioned it. The ืจืžื‘ืดื Rambam never said the ืจืžื‘ืดื Rambam said ื›ื™ืฆื“ ื›ืœ ื”ืกืขื•ื“ื” ื”ื–ืืช keitzad kol haseudah hazoh, he didn't say ื‘ืฉืชื™ื™ืช ื™ื™ืŸ ืœื›ืชื—ื™ืœื” be-shisyas yayin lechatchila. So it's the ืฉื™ื˜ื” shita of the ืจืื‘ื™ืดื” Ravya. The ื”ื’ื”ื•ืช ืžื™ื™ืžื•ื ื™ Hagahos Maimoni... his comments are on the ืจืžื‘ืดื Rambam but they don't necessarily mean he's explaining the ืจืžื‘ืดื Rambam. ื”ืจื‘ ืฉื›ื˜ืจ Rav Schechter likes to point that out. The ื”ื’ื”ื•ืช ืžื™ื™ืžื•ื ื™ Hagahos Maimoni gives you the ืฉื™ื˜ื” shita of the ื‘ืขืœื™ ืชื•ืกืคื•ืช Baalei Tosfos about whatever the ืจืžื‘ืดื Rambam is talking about. But it doesn't necessarily mean the ืจืžื‘ืดื Rambam holds that way. So does the ืจืžื‘ืดื Rambam hold that way? ืคืฉื˜ื•ืช Pashtus not. The ืจืžื‘ืดื Rambam just says the ื—ื™ื•ื‘ chiyuv is to get drunk. But the ืจืื‘ื™ืดื” Ravya holds that way. The ืจืื‘ื™ืดื” Ravya holds just important to keep track of who's holding what. We have a we'll summarize them when we finish seeing other ืจืืฉื•ื ื™ื Rishonim, but we have a number of ืฉื™ื˜ื•ืช shitas in ืจืืฉื•ื ื™ื Rishonim here. So the ืจืื‘ื™ืดื” Ravya holds yes, there is a ืžืฆื•ื” mitzvah to get drunk, but it's ืœื›ืชื—ื™ืœื” le-chatchila, certainly not ืžืขื›ื‘ me-akeiv. I saw source ื™ Yud. Source ื™ Yud is a source that I saw, I quoted it from where I saw it, there's a ืกืคืจ sefer called ืคืกืงื™ ืชืฉื•ื‘ื•ืช Piskei Teshuvos which is a modern ืกืคืจ sefer, which quotes... it's one of the modern ื”ืœื›ื” halacha ืกืคืจื™ื sefarim which is a fantastic ืกืคืจ sefer, gives you incredible ืžืจืื” ืžืงื•ืžื•ืช mareh mekomos to everything. But I saw in a footnote there, so they quote from the ื ื™ืžื•ืงื™ ื™ื•ืกืฃ Nimukei Yosef on ืžื’ื™ืœื” Megillah, which I do not have, and I didn't go searching in the library or in ืฉืžื—ื”ืณืก Simcha's bookshelf to try to find it. But do you have the ื ื™ืžื•ืงื™ ื™ื•ืกืฃ Nimukei Yosef on ืžื’ื™ืœื” Megillah? No. It's an interesting ื ื™ืžื•ืงื™ ื™ื•ืกืฃ Nimukei Yosef. Oh, I didn't realize. Okay, I didn't realize, because the way he writes, he says ื•ืœืื—ืจื•ื ื” ื™ืฆื ืœืื•ืจ ืกืคืจ ื ื™ืžื•ืงื™ ื™ื•ืกืฃ ืขืœ ืžืกื›ืช ืžื’ื™ืœื” vel-achrona yatza la-or sefer Nimukei Yosef al masechet Megillah, right? So a recent discovery that they published the ื ื™ืžื•ืงื™ ื™ื•ืกืฃ Nimukei Yosef on ืžื’ื™ืœื” Megillah. ื•ืžืคืจืฉ ื“ื‘ืจื™ ื”ืžื”ืจืฉืดื U-mefaresh divrei hamaharsha, he had just quoted the ืžื”ืจืฉืดื Maharsha and explains and he quotes it, so I didn't check him. You could check if it's incorrect. I assume he's quoting accurately, but we have to check it out. He quotes this is what the ื ื™ืžื•ืงื™ ื™ื•ืกืฃ Nimukei Yosef says: But the ื’ืžืจื Gemara means when it says the ื—ื™ื•ื‘ chiyuv to get drunk on ืคื•ืจื™ื Purim, ืœื ืฉื™ืฉืชื˜ื” ื‘ืฉื›ืจื•ืชื• lo she-yishtatei be-shichruso, it doesn't mean a person should go crazy and get drunk. ื•ื™ืžืฉืš ืื—ืจ ื”ืฉื—ื•ืง ื•ืงืœื•ืช ืจืืฉ ื•ื ื™ื‘ื•ืœ ืคื” ve-yimsheich acher has-chok ve-kalos rosh ve-nibul peh, and a person should end up being frivolous and God forbid ื ื™ื‘ื•ืœ ืคื” nibul peh, a person speaking inappropriately. ืฉื–ื” ืœื ื™ืงืจื ืฉืžื—ื” she-zeh lo yikarei simcha, that's not called ืฉืžื—ื” simcha. ืืœื ื”ื•ืœืœื•ืช ื•ืกื›ืœื•ืช ela holilos ve-sichlus, that's called frivolity and foolishness. ื•ืœื ืชืงื ื• ื ื‘ื™ืื™ื ืจืืฉื•ื ื™ื ืืœื ve-lo tiknu nevi'im rishonim ela, look what he writes: ืœืžื™ืžืจ ืžื™ืœื™ ื“ื‘ื“ื™ื—ื•ืชื ืขื“ ื“ืกื‘ืจื™ ืื™ื ืฉื™ ื“ืœื ื™ื“ืข ื‘ื™ืŸ ื‘ืจื•ืš ืžืจื“ื›ื™ ืœืืจื•ืจ ื”ืžืŸ ื•ื›ื•ืœื™ lemimar mili de-bedichusa ad de-savri inshi d-lo yada bein baruch Mordechai ve-arur Haman ve-chulu. What the ื’ืžืจื Gemara is saying is not that you should actually get drunk until you don't know the difference between ืืจื•ืจ ื”ืžืŸ Arur Haman and ื‘ืจื•ืš ืžืจื“ื›ื™ Baruch Mordechai. It means that you should say you should tell jokes, you should say funny things to the point that people think you don't know the difference between ืืจื•ืจ ื”ืžืŸ Arur Haman and ื‘ืจื•ืš ืžืจื“ื›ื™ Baruch Mordechai. Of course you do. Of course you're not really drunk. So that's ื ื™ืžื•ืงื™ ื™ื•ืกืฃ Nimukei Yosef. It's number one, okay, it's ื ื™ืžื•ืงื™ ื™ื•ืกืฃ Nimukei Yosef. Meaning, is this a ืคืฉื˜ pshat in the ื’ืžืจื Gemara? Yes. This is certainly not the ืคืฉื•ื˜ ืคืฉื˜ pashut pshat in the ื’ืžืจื Gemara. However, it is ื ื™ืžื•ืงื™ ื™ื•ืกืฃ Nimukei Yosef was a ืจืืฉื•ืŸ Rishon and he gives us a ืคืฉื˜ pshat in the ื’ืžืจื Gemara. So that's certainly an extremely important ืคืฉื˜ pshat in the ื’ืžืจื Gemara. And the ื ื™ืžื•ืงื™ ื™ื•ืกืฃ Nimukei Yosef could not fathom that there would be a ืžืฆื•ื” mitzvah to get drunk. ื—ืก ื•ืฉืœื•ื chas veshalom there's a ืžืฆื•ื” mitzvah to get drunk. It means you should look like you're drunk, but not that you should actually be drunk. Maybe this is a ืžืงื•ืจ makor for dressing up on ืคื•ืจื™ื Purim? Mask who you really are. I don't know. But there is and then ืื”ืจืŸ Aaron then I'll take your question, let's just finish up this section. In sources ื™ืดื Yud Alef and ื™ืดื‘ Yud Bet there's an idea. Source ื™ืดื Yud Alef is from the ืกืคืจ ืขืžืง ื‘ืจื›ื” sefer Emek Beracha, and the ืขืžืง ื‘ืจื›ื” Emek Beracha was a ืชืœืžื™ื“ talmid of the ื‘ืจื™ืกืงืจ ืจื‘ Brisker Rav. So the ืขืžืง ื‘ืจื›ื” Emek Beracha has a fascinating, fascinating understanding of the ืจืžื‘ืดื Rambam. Take a look what the ืขืžืง ื‘ืจื›ื” Emek Beracha says. Not the ืคืฉื˜ื•ืช pashtus in the ืจืžื‘ืดื Rambam, but a fascinating ืžื”ืœืš mahalach in the ืจืžื‘ืดื Rambam. Writes the ืขืžืง ื‘ืจื›ื” Emek Beracha: ืฉืžืขืชื™ ืžืฉื ื”ื’ืื•ืŸ ืžืจืŸ ืจื‘ื™ ื™ืฉืจืืœ ืžืกืœื ื˜ ื–ืฆืดืœ shamati mi-shem hagaon maran Rav Yisroel Salanter zatzal. So he quotes from ืจื‘ื™ ื™ืฉืจืืœ ืžืกืœื ื˜ Rav Yisroel Salanter. So everyone, what's ืจื‘ื™ ื™ืฉืจืืœ ืžืกืœื ื˜ืณืก Rav Yisroel Salanter's ืฉื™ื˜ื” shita about getting drunk on ืคื•ืจื™ื Purim? So he says he heard from ืจื‘ื™ ื™ืฉืจืืœ ืžืกืœื ื˜ Rav Yisroel Salanter: ื”ื ื“ืืžืจื” ื’ืžืจื ื—ื™ื™ื‘ ืื™ื ื™ืฉ ืœื‘ืกื•ืžื™ ืขื“ ื“ืœื ื™ื“ืข ื•ื›ื•ืœื™ ha de-amra Gemara chayav inish le-vasumei ad d-lo yada ve-chulu. That what the ื’ืžืจื Gemara says ื—ื™ื™ื‘ ืื™ื ื™ืฉ ืœื‘ืกื•ืžื™ ืขื“ ื“ืœื ื™ื“ืข chayav inish le-vasumei ad d-lo yada, ืื™ืŸ ืคื™ืจื•ืฉื• ืฉื—ื™ื™ื‘ ืœื”ืฉืชื›ืจ ein perusho she-chayav le-hishtaker, it doesn't mean you're ื—ื™ื™ื‘ chayav to get drunk. ื•ืื™ื ื• ื™ื•ืฆื ื™ื“ื™ ื”ืžืฆื•ื” ืขื“ ืฉื ืขืฉื” ืฉื™ื›ื•ืจ ืžื”ื™ื™ืŸ ve-eino yotzei yedei hamitzvah ad she-naaseh shikur min hayayin, and you won't be ื™ื•ืฆื yotzei if you're not drunk. No, of course it doesn't mean that. ืืœื ืขื™ืงืจ ื”ืžืฆื•ื” ื”ื™ื ืจืง ืœืฉืชื•ืช ื™ื™ืŸ ื•ืœื”ืชื‘ืฉื ela ikar hamitzvah hi rak lishtos yayin u-le-hisbasem, the ืžืฆื•ื” mitzvah is to drink, not to the point that you should get drunk, but to drink and enjoy the wine a little bit, but not to the point that you get drunk. ืื‘ืœ ืื™ื ื• ื ืคื˜ืจ ืื ื›ื‘ืจ ืฉืชื” ื•ื ืชื‘ืฉื ืืœื ืžื—ื•ื™ื‘ ืขื•ื“ ืœื—ื–ื•ืจ ื•ืœืฉืชื•ืช ื•ื›ืš ื ืžืฉื›ืช ื—ื™ื•ื‘ ืžืฆื•ื” ื–ื• ืฉืœ ืžืฉืชื” ื•ืฉืžื—ื” ื›ืœ ื™ื•ื ืคื•ืจื™ื ื•ืื™ื ื• ื ืคื˜ืจ ืžืžื ื” ืขื“ ืฉื™ืฉืชื›ืจ ื•ืœื ื™ื“ืข ื‘ื™ืŸ ืืจื•ืจ ื”ืžืŸ ื•ื›ื•ืœื™ ืฉืื– ื ืคื˜ืจ ืžืžืฆื•ื” ื–ื• ื›ื“ื™ืŸ ืฉื™ื›ื•ืจ ื•ืฉื•ื˜ื” ืฉืคื˜ื•ืจ ืžืžืฆื•ื•ืช aval eino niftar im kevar shasa ve-nisbasem ela mechuyav od lachazor velishtos ve-kach nimsheches chiyuv mitzvah zo shel mishteh ve-simcha kol yom Purim ve-eino niftar mimena ad she-yishtaker velo yada bein Arur Haman ve-chulu she-az niftar mi-mitzvah zo k-din shikur ve-shoteh she-patur mi-mitzvot. Says the ืขืžืง ื‘ืจื›ื” Emek Beracha, but the ื’ืžืจื Gemara means not that you're supposed to get drunk, it means if you got to the point that you're drunk, then that's it. He says there's a ืžืฆื•ื” mitzvah of enjoying the day of ืคื•ืจื™ื Purim, celebrating ืคื•ืจื™ื Purim. And we have a ืžืฆื•ื” mitzvah the entire time to be celebrating, to be joyous, sip a little wine here or there, again, not to get drunk, sip a little bit, have a little bit, to enjoy it. When are you ื—ื™ื™ื‘ chayav to do that until? As long as a person has their wits about them, they're ื—ื™ื™ื‘ chayav to be celebrating ืคื•ืจื™ื Purim. But if a person has become drunk and they no longer have their wits about them, they're no longer ืžื—ื•ื™ื‘ mechuyav in this ืžืฆื•ื” mitzvah of celebrating ืคื•ืจื™ื Purim because they're like a ืฉื•ื˜ื” shoteh who's ืคื˜ื•ืจ patur from ื›ืœ ื”ืžืฆื•ื•ืช kol hamitzvot. So it's that next line, look at he sums it up in the next line. ื ืžืฆื ืฉื”ืฉื™ืขื•ืจ ืขื“ ื“ืœื ื™ื“ืข ืื™ื ื• ืฉื™ืขื•ืจ ื‘ืงื™ื•ื ื”ืžืฆื•ื” ืืœื ื”ื•ื ืฉื™ืขื•ืจ ืœืขื ื™ื™ืŸ ืœื™ืคื˜ืจ ืžื”ืžืฆื•ื” Nimtza shehashiur ad d'lo yada eino shiur b'kiyum hamitzvah ela hu shiur l'inyan lipater mehamitzvah. ืขื“ ื“ืœื ื™ื“ืข Ad d'lo yada is not a ืฉื™ืขื•ืจ shiur in being ืžืงื™ื™ื mekayem the ืžืฆื•ื” mitzvah. It's not that in order to fulfill this ืžืฆื•ื” mitzvah, you need to get to ืขื“ ื“ืœื ื™ื“ืข ad d'lo yada, it's that you're only ืคื˜ื•ืจ patur from the ืžืฆื•ื” mitzvah of celebrating on ืคื•ืจื™ื Purim if you've reached that crazy threshold of ืขื“ ื“ืœื ื™ื“ืข ad d'lo yada. ื•ื›ืœ ื–ืžืŸ Vechol zman that you know you're a regular person and they're in their right mind, so then you should be celebrating and enjoying ืคื•ืจื™ื Purim. Is this the ืคืฉื˜ pshat? No, it's certainly not the ืคืฉื˜ pshat. It's a fascinating, fascinating idea. He does say, take a look at the next line, ื•ืื•ืœื™ ืืคืฉืจ ืฉื–ื” ืœื”ืขืžื™ืก ื‘ืœืฉื•ืŸ ื”ืจืžื‘\"ื v'ulay efshar shezeh l'ha'amis b'lashon haRambam. He says maybe this is the ืœืฉื•ืŸ ื”ืจืžื‘\"ื lashon haRambam. How? ืฉื‘ืขื ื™ื™ืŸ ื‘ืฉืจ ื›ืชื‘ ืฉื™ืื›ืœ ื‘ืฉืจ ื•ื‘ืขื ื™ื™ืŸ ื™ื™ืŸ ื›ืชื‘ ื•ืฉื•ืชื” ื™ื™ืŸ ื•ืœื ื›ืชื‘ ืฉื™ืฉืชื” ื™ื™ืŸ Sheb'inyan basar katav sheyochal basar uv'inyan yayin katav v'shoteh yayin velo katav sheyishteh yayin. If you look back in ืคืจืง ื•' perek vav, the first ื”ืœื›ื” halacha of the ืจืžื‘\"ื Rambam, ื›ื™ืฆื“ ื—ื•ื‘ืช ืกืขื•ื“ื” ื–ื•? ืฉื™ืื›ืœ ื‘ืฉืจ keitzad chovat seuda zu? sheyochal basar, right? ืฉื™ืื›ืœ sheyochal means you should eat, ื•ื™ืชืงื™ืŸ ืกืขื•ื“ื” ื ืื” ื›ืคื™ ืฉืชืžืฆื ื™ื“ื• veyatkin seuda na'ah k'fi shetimtza yado, ื•ืฉื•ืชื” ื™ื™ืŸ v'shoteh yayin. ื•ืฉื•ืชื” ื™ื™ืŸ v'shoteh yayin doesn't mean you should drink wine; it means and you are drinking wine, right? It would say ื•ื™ืฉืชื” ื™ื™ืŸ v'yishteh yayin if we're saying you should drink wine. So says the ืขืžืง ื‘ืจื›ื” Emek Bracha, what's the difference? ื•ื”ื™ื™ื ื• ืžืฉื•ื ืฉื”ืžืฆื•ื•ื” ืฉืœ ื™ื™ืŸ ื”ื™ื ืžืฆื•ื•ื” ื”ื ืžืฉื›ืช ื›ืœ ื”ื™ื•ื, ื•ืœื–ื” ื“ืงื“ืง ืœื›ืชื•ื‘ ื•ืฉื•ืชื” ื™ื™ืŸ ื‘ืœืฉื•ืŸ ื”ื•ื•ื”, ื•ืื™ื ื• ื ืคื˜ืจ ืขื“ ืฉื™ืฉืชื›ืจ ื•ื™ื™ืจื“ื ื‘ืฉื›ืจื•ืชื• v'haynu mishum shehamitzvah shel yayin hi mitzvah hanimshechet kol hayom, ul'zeh dikdek lichtov v'shoteh yayin bilshon hoveh, v'eino niftar ad sheyishtaker v'yeradem b'shichruto. He says because when it comes to ื‘ืฉืจ basar, you eat a piece of meat, you're ื™ื•ืฆื yotze, finished, you don't have to eat more meat. When it comes to ื™ื™ืŸ yayin though, the ืžืฆื•ื” mitzvah is to constantly be drinking a little bit of wine throughout the entire ืกืขื•ื“ื” seuda all day long if your ืกืขื•ื“ื” seuda goes all day long. To have ื™ื™ืŸ yayin, constantly to the point that if a person became drunk, okay, then there's no longer a ื—ื™ื•ื‘ chiyuv to be enjoying and celebrating, but not that a person needs to get to that point. Then he says, ืื‘ืœ ื‘ืจืฉ\"ื™ ืžืคื•ืจืฉ ืฉื”ืžืฆื•ื•ื” ืœื”ืฉืชื›ืจ ื‘ื™ื™ืŸ ื•ื›ืŸ ื›ืชื‘ ื”ื˜ื•ืจ Aval b'Rashi meforash shehamitzvah l'hishtaker b'yayin v'chen katav haTur. But ืจืฉ\"ื™ Rashi and the ื˜ื•ืจ Tur it's clear the ืžืฆื•ื” mitzvah is to get drunk. Fine. It's also the ืขืžืง ื‘ืจื›ื” Emek Bracha is not the ืคืฉื˜ pshat in the ืจืžื‘\"ื Rambam, certainly not, but it's a fascinating idea. It's noteworthy to point out that the ืฉืคืช ืืžืช Sfat Emet, I saw this ื”ืขืจื” ha'ara made also in ืกืคืจ ื‘ื™ืช ืชืฉื•ื‘ื•ืช sefer Beit Tshuvot, the ืฉืคืช ืืžืช Sfat Emet has the exact same understanding of the ืขืžืง ื‘ืจื›ื” Emek Bracha, but he doesn't say it in the ืจืžื‘\"ื Rambam. He says it on his own. ืฉืคืช ืืžืช Sfat Emet writes... sometimes we think of the ืฉืคืช ืืžืช Sfat Emet as just ื—ืกื™ื“ื™ืฉืข chasidishe explanations of ื—ื•ืžืฉ Chumash, which is very valuable. It's that the ืฉืคืช ืืžืช Sfat Emet is very valuable in that capacity also, but we forget the ืฉืคืช ืืžืช Sfat Emet was a major ืคื™ืจื•ืฉ ืขืœ ื”ืฉ\"ืก peirush al haShas. And the ืฉืคืช ืืžืช Sfat Emet on ืžื’ื™ืœื” Megillah writes, ืฉื ื‘ื’ืžืจื ื—ื™ื™ื‘ ืื™ื ื™ืฉ ืœื‘ืกื•ืžื™ ื‘ืคื•ืจื™ื ืขื“ ื“ืœื ื™ื“ืข ื•ื›ื•ืœื™, ื ืจืื” ืœืคืจืฉ ื“ืื™ืŸ ื”ื›ื•ื•ื ื” ืฉืžื—ื•ื™ื‘ ืœื”ืฉืชื›ืจ ื›ืœ ื›ืš ืขื“ ื“ืœื ื™ื“ืข sham b'Gemara chayav inish livsumi b'Puria ad d'lo yada vechulei, nireh l'fareish d'ein hakavana shemechuyav l'hishtaker kol kach ad d'lo yada. It doesn't mean there's a ื—ื™ื•ื‘ chiyuv to get drunk to the point of ืขื“ ื“ืœื ื™ื“ืข ad d'lo yada. ืืœื ื“ื›ืœ ื”ื™ื•ื ืžื—ื•ื™ื‘ ืœืขืฉื•ืช ื‘ืžืฉืชื” ela d'kol hayom mechuyav la'asot b'mishteh. You're ืžื—ื•ื™ื‘ mechuyav to have festivities the entire day. ื•ืขื“ ื“ืœื ื™ื“ืข ืขื“ื™ื™ืŸ ื”ื—ื™ื•ื‘ ืขืœื™ื• v'ad d'lo yada adayin hachiyuv alav. And until you've gotten to the point of ืขื“ ื“ืœื ื™ื“ืข ad d'lo yada, then you're still ืžื—ื•ื™ื‘ mechuyav. ืœืืคื•ืงื™ ื›ืฉื”ื’ื™ืข ืœืฉื™ืขื•ืจ ื–ื” l'apukei k'shehigi'a l'shiur zeh, ืœืืคื•ืงื™ l'apukei if you've gotten to the ืฉื™ืขื•ืจ shiur that you're drunk, then you're not ืžื—ื•ื™ื‘ mechuyav to be celebrating ืคื•ืจื™ื Purim anymore. ืื‘ืœ ืืคื™ืœื• ืงื•ื“ื ื”ืฉื™ืขื•ืจ ื™ื•ืฆื ื›ืœ ืฉืขื•ืกืง ื‘ืžืฉืชื” ื›ื \"ืœ Aval afilu kodem hashiur yotze kol she'osek b'mishteh k'nal. But even without getting to the ืฉื™ืขื•ืจ shiur of ืขื“ ื“ืœื ื™ื“ืข ad d'lo yada, you're certainly ื™ื•ืฆื yotze the ืžืฆื•ื” mitzvah as long as you're celebrating and enjoying ืคื•ืจื™ื Purim. Okay, let's wrap up and then I'll take a question. What do we have so far? Let's summarize what we have to this point. We have a ื’ืžืจื Gemara that says two things. One is there's a ื—ื™ื•ื‘ chiyuv to get drunk on ืคื•ืจื™ื Purim, and two is a story of ืจื‘ื” ื•ืจื‘ื™ ื–ื™ืจื Rabba v'Rabbi Zeira. Where do the ืจืืฉื•ื ื™ื Rishonim, how do the ืจืืฉื•ื ื™ื Rishonim explain this ื’ืžืจื Gemara? So, a couple of noteworthy points for the ืจืืฉื•ื ื™ื Rishonim. I'd say three noteworthy points for the ืจืืฉื•ื ื™ื Rishonim. Noteworthy point number one is ืชื•ืกืคื•ืช Tosafot, ื”ืจื\"ืฉ haRosh, ื”ืžืื™ืจื™ haMeiri that it's not just ืืจื•ืจ ื”ืžืŸ ื•ื‘ืจื•ืš ืžืจื“ื›ื™ Arur Haman u'Varuch Mordechai, it's essentially ื›ืœ ืฉื•ืฉื ืช ื™ืขืงื‘ kol Shoshanat Yaakov that we're saying that a person wouldn't know the difference between. That explains more what it means a person's not going to know. It means a person is like stumbling through ืฉื•ืฉื ืช ื™ืขืงื‘ Shoshanat Yaakov, that's certainly something that you could at least hear happening more than just not knowing the difference between ืืจื•ืจ ื”ืžืŸ ื•ื‘ืจื•ืš ืžืจื“ื›ื™ Arur Haman u'Varuch Mordechai. Point number two is a very important point the ืจืžื‘\"ื Rambam made. The other ืจืืฉื•ื ื™ื Rishonim didn't say it explicitly. They didn't not say it, but we don't really know where they stood on it. But the ืจืžื‘\"ื Rambam said it explicitly, that it's only a ื“ื™ืŸ din in the ืกืขื•ื“ื” seuda. There's no reason to be drinking any other time. It's a ื“ื™ืŸ din only in the ืกืขื•ื“ื” seuda. That's point number two. Point number three is how do we ืคืกืงืŸ paskin? whether or not there is a ืžืฆื•ื” mitzvah to be drinking? So there are essentially, I'd say three ืฉื™ื˜ื•ืช shitos here. There's the ืจืžื‘\"ื Rambam ืฉื™ื˜ื” shittah which is the extreme in one direction, that there is a ืžืฆื•ื” mitzvah to get drunk. That's also the ืคืฉื˜ื•ืช pashtus of the ืจื™\"ืฃ Rif, ืคืฉื˜ื•ืช pashtus of the ืจื\"ืฉ Rosh. So let's call it the ืจืžื‘\"ื Rambam, ืจื™\"ืฃ Rif, and ืจื\"ืฉ Rosh, that there is a ืžืฆื•ื” mitzvah to get drunk on ืคื•ืจื™ื Purim. On the flip side, the opposite extreme, you have the ื‘ืขืœ ื”ืžืื•ืจ Baal HaMaor and the ืžืื™ืจื™ Meiri. The ื‘ืขืœ ื”ืžืื•ืจ Baal HaMaor and the ืžืื™ืจื™ Meiri say there's absolutely no ืžืฆื•ื” mitzvah and you're not allowed to get drunk, right? From the ืžื™ืžืจื meimra of ืจื‘ื” Rabbah and ืจื‘ื™ ื–ื™ืจื Rabbi Zeira we are ื“ื•ื—ื” docheh what the ื’ืžืจื Gemara said earlier. Then in the middle you have the ืจืื‘ื™\"ื” Ravya. The ืจืื‘ื™\"ื” Ravya said it's a ืžืฆื•ื” ืœื›ืชื—ื™ืœื” mitzvah l'chatchilah but it's certainly not ืžืขื›ื‘ meakev. And then we had an interesting ืขืžืง ื‘ืจื›ื” Emek Beracha and ืฉืคืช ืืžืช Sfas Emes which were important because it shows you, you know, ืจื‘ื™ ื™ืฉืจืืœ ืกืœื ื˜ืจ Rabbi Yisroel Salanter, the ืฉืคืช ืืžืช Sfas Emes and ืขืžืง ื‘ืจื›ื” Emek Beracha didn't want, they did not think that there was a ืžืฆื•ื” mitzvah to get drunk on ืคื•ืจื™ื Purim, but it's not the ืคืฉื•ื˜ ืคืฉื˜ pshut pshat of the ืจืžื‘\"ื Rambam, so let's leave that as maybe like 3a, but in terms of basic ืฉื™ื˜ื•ืช ืจืืฉื•ื ื™ื shitos Rishonim, we have, you know, we have the ืจืžื‘\"ื Rambam, ืจื™\"ืฃ Rif, ืจื\"ืฉ Rosh on one extreme and again, what I should say the ืจืžื‘\"ื Rambam and maybe the ืจื™\"ืฃ Rif and the ืจื\"ืฉ Rosh. The ืจื™\"ืฃ Rif and the ืจื\"ืฉ Rosh were just quoting the ืœืฉื•ืŸ lashon of the ื’ืžืจื Gemara. The ืจืžื‘\"ื Rambam is the one who said it actually means to get drunk. But ืคืฉื˜ pshat in the ื’ืžืจื Gemara is the ื’ืžืจื Gemara does mean to get drunk, so ืคืฉื˜ pshat is the ืจื™\"ืฃ Rif and the ืจื\"ืฉ Rosh did not explain like the ืฉืคืช ืืžืช Sfas Emes. You know, you could say they did, but ืคืฉื•ื˜ ืคืฉื•ื˜ ืคืฉื˜ pashut pashut pshat, the ืจื™\"ืฃ Rif and the ืจื\"ืฉ Rosh also think it's a ืžืฆื•ื” mitzvah to get drunk. Opposite extreme the ืžืื™ืจื™ Meiri and ืจื‘ื™ื ื• ืืคืจื™ื Rabbeinu Ephraim, right? ื‘ืขืœ ื”ืžืื•ืจ Baal HaMaor. And then the middle ืฉื™ื˜ื” shittah, the ืจืื‘ื™\"ื” Ravya, that it's ืœื›ืชื—ื™ืœื” l'chatchilah and not ืžืขื›ื‘ meakev. That's the ื’ืžืจื ืจืืฉื•ื ื™ื Gemara Rishonim, but you'll see in a second how it's brought down in the ืคื•ืกืงื™ื Poskim, how we ืคืกืงืŸ ื”ืœื›ื” ืœืžืขืฉื” pasken halacha l'maaseh, but let's see if there were there were a few questions. Yeah, go ahead. Would you say that the ื—ื–ืงื•ื ื™ Chizkuni says that you're supposed to like you also get the entertainment factor, but you're not allowed to I don't know the ืฉื™ื˜ื•ืช shitos on my way that the fact that you're just like having fun doesn't literally mean get drunk like crazy or go to sleep? So let's we'll see the ืจืž\"ื Rema in a sec. Let's let's wait until we see the ืจืž\"ื Rema. Go ahead. How does the ืจืื‘ื™\"ื” Ravya interpret? I mean it says ื—ื™ื™ื‘ chayav is a ืœืฉื•ืŸ lashon of ื—ื™ื™ื‘ ืœื›ืชื—ื™ืœื” chayav l'chatchilah. You're right, it's an unusual it's an unusual application of ื—ื™ื™ื‘ chayav. So the ืจืื‘ื™\"ื” Ravya is saying what was the ืจืื‘ื™\"ื”'s Ravya's ื”ืคืฉืจื” pashara? As opposed to saying that they ืคืกืงืŸ paskened the other way and say that clearly you should but or maybe it wasn't the best thing that but clearly they're both there so they should. That could be. Maybe he's coming from the ืจื‘ื™ื ื• ืืคืจื™ื's Rabbeinu Ephraim's ืจืื™ื” raya. I'm not sure, he doesn't say why, but but he just says the way he reads it is it's ื“ื™ืŸ ืœื›ืชื—ื™ืœื” din l'chatchilah. He doesn't say why. But yeah? If we go into the ืจืžื‘\"ื Rambam then he's supposed to drink during the ืกืขื•ื“ื” Seudah and then fall asleep, when he's supposed to ื‘ื ืฅ bench? It's a good question. I'm not sure. That's a very good question. I don't know the answer to that question. Unless, no, unless the answer, no, no, you're supposed to ื‘ื ืฅ bench and then fall asleep. Meaning if he ื‘ื ืฆ'ืก benches being drunk. No, the a person should get to the point, I mean ื”ืจื™ ืจืื™ื” harei raya from what you're pointing out the ืจืžื‘\"ื Rambam you a person should not be getting drunk to the point they can't ื‘ื ืฅ bench. But you could have a person who if a person is capable of holding alcohol and they're capable of drinking responsibly and they get to the point that they're tipsy but they can they can ื‘ื ืฅ bench and then but they feel a little woozy and they can like, you know, I don't know if you've ever been there when you drink ื“' ื›ื•ืกื•ืช Arba Kosos at the ืกื“ืจ Seder. After the fourth cup, sometimes you do feel a little like, but it doesn't mean you can't sing ื”ืœืœ Hallel, you can't like, you're not I'm not drunk but you're also not exactly, you feel a little woozy and then you go to sleep. But you're right, you make a good ื”ืขืจื” hearah, clearly the ืจืžื‘\"ื Rambam does not mean you should be getting drunk to the point that you can't ื‘ื ืฅ bench. Correct. That's that's a good bar on this also. Go ahead. If the ืจืžื‘\"ื Rambam holds a person is meant to fall asleep then how did ืจื‘ื” Rabbah end up killing, as in he was killing not asleep? Right, ืงืฉื™ื ืขืœ ื”ืžืขืฉื” kashya al hamaaseh. I don't know, ืคืœืคื•ืœ pilpul. I guess he I guess something happened and no, I I mean you could see they were getting a little rowdy especially if you say it doesn't mean he actually killed him, he injured him. They were they were getting a little rowdy, you know, and they were dancing at a ืคื•ืจื™ื ืกืขื•ื“ื” Purim Seudah, they were there was too much frivolity and he ended up giving him an elbow and I don't know he broke ืจื‘ื™ ื–ื™ืจื's Rabbi Zeira's arm. And and then afterwards he he fell asleep. Like I it's not so crazy. Again, if it means he killed him then we have other things to worry about, but if it means he injured him, that's not a good thing, but but I could understand how that would happen. Go ahead. Is the ืจื\"ืฉ Rosh really saying to get drunk? I thought I remember ื‘ื‘ื™ืช ื™ื•ืกืฃ beBeis Yosef that he says the ืจื\"ืฉ Rosh. Good, good, we haven't got to the ื‘ื™ืช ื™ื•ืกืฃ Beis Yosef yet. Good. Up to until the ื‘ื™ืช ื™ื•ืกืฃ Beis Yosef. We haven't gotten there yet. Yeah? I have another question. The ืขืžืง ื‘ืจื›ื” Emek Beracha said that assuming with ืจื‘ื™ ื™ืฉืจืืœ ืกืœื ื˜ืจ Rabbi Yisroel Salanter that you meant to drink the entire time, you mentioned the ืกืขื•ื“ื” Seudah, so how long is the ืกืขื•ื“ื” Seudah meant to last? Yeah, I agree. I was I was struggling with that also like you you picked up correctly on my hesitation. The ืขืžืง ื‘ืจื›ื” Emek Beracha sounds like he's supposed to drink the entire day. But the ืจืžื‘ื Rambam says ื›ื™ืฆื“ ื—ื•ื‘ืช ืกืขื•ื“ื” ื–ื• keitzad chovat Seudah zo, so so I was trying to merge the two. So either the ืขืžืง ื‘ืจื›ื” Emek Beracha for some reason was not reading like I was reading the ืจืžื‘\"ื Rambam to say it's not just in the ืกืขื•ื“ื” Suda. The ืจืžื‘\"ื'ืก Rambam's pretty clear it is. So I don't know how you read it. Or you say no, he's having a very very long ืกืขื•ื“ื” Suda, like you suggested. He's just festively, you know, sitting the entire day and ืฉื™ืจื•ืช ื•ืชืฉื‘ื—ื•ืช shiros v'sishbachos and having a very long very very long ืกืขื•ื“ื” Suda. Go ahead. You could say that ื•ืฉื•ืชื” ื™ื™ืŸ v'shoseh yayin in literally in what they are saying that and you're constantly drinking wine because you drink wine the drinking wine is separate thing from the ืกืขื•ื“ื” Suda. That when you're but the ืจืžื‘\"ื Rambam says but what's the ื—ื™ื•ื‘ chiyuv? ืœืฉืชื•ืช ื™ื™ืŸ lishsos yayin. And the ืจืžื‘\"ื Rambam says ื•ืฉื•ืชื” ื™ื™ืŸ v'shoseh yayin because you're consistently drinking wine. Right. Meaning it's a ื”ืžืฉืš hemshech. It's a ื”ืžืฉืš hemshech of the ืกืขื•ื“ื” Suda. It's a ื”ืžืฉืš hemshech of the ืกืขื•ื“ื” Suda. Aha. Aha. ื›ื™ืฆื“ ื—ื•ื‘ืช ืกืขื•ื“ื” ื–ื• Keitzad chovas suda zo to continue to drink wine. I hear. That's a stretch though on the ืจืžื‘\"ื Rambam. That's a very hard bit in the ืจืžื‘\"ื Rambam. If that's what he means that's a real stretch because the ืจืžื‘\"ื Rambam never told you anywhere else that you're supposed to drink wine outside of the ืกืขื•ื“ื” Suda. But you're saying that's the ืœืฉื•ืŸ lashon ื•ืฉื•ืชื” v'shoseh. That's what he really conveys is ื•ืฉื•ืชื” v'shoseh. I hear. Right? I see. I see. ื•ืฉื•ืชื” ื™ื™ืŸ v'shoseh yayin meaning meaning obviously you're continuing to be drinking wine. I hear. Okay. I hear. If that's what the ืจืžื‘\"ื Rambam is saying but where does he see that that we have a ืžืฆื•ื” mitzvah to just continually keep drinking? The ืœืฉื•ืŸ lashon ื•ืฉื•ืชื” v'shoseh. The ืœืฉื•ืŸ lashon ื•ืฉื•ืชื” v'shoseh of the ืกืขื•ื“ื” Suda. And where does the ืจืžื‘\"ื Rambam? Where does the ืจืžื‘\"ื Rambam get it from? I don't know. I don't know. Well the ื’ืžืจื Gemara doesn't say outside of the ืกืขื•ื“ื” Suda. Okay. So maybe from the ื’ืžืจื Gemara. What about ืฉืžื—ืช ื™ื•ื ื˜ื•ื‘ simchas yom tov? And those are generally in the ืกืขื•ื“ื” Suda. ืฉืžื—ื” simcha, ืกืขื•ื“ื” suda, those are more general things. How do the ืคื•ืกืงื™ื poskim bring this down ืœื”ืœื›ื” l'halacha? So ืกื™ืžืŸ ืชืจืฆ\"ื” siman taf-reish-tzaddi-hei. Source ื™\"ื‘ yud-beis the ื˜ื•ืจ Tur ืคืฉื™ื˜ื p'shita ืžืฆื•ื” ืœื”ืจื‘ื•ืช ื‘ืกืขื•ื“ืช ืคื•ืจื™ื Mitzvah leharbos besudat Purim also also in the context of ืกืขื•ื“ื” suda ื•ืฆืจื™ืš ืฉื™ืฉืชื›ืจ ืขื“ ืฉืœื ื™ื“ืข ื‘ื™ืŸ ืืจื•ืจ ื”ืžืŸ ืœื‘ืจื•ืš ืžืจื“ื›ื™ V'tzarich sheyishtakeir ad shelo yada bein arur Haman l'varuch Mordechai. Also ืคืฉื˜ื•ืช pashitut in the ื˜ื•ืจ Tur there is a ืžืฆื•ื” mitzvah to get drunk but in the context of a of the ืกืขื•ื“ื” suda. That's that's the ืคืฉื˜ื•ืช pashitut in the ื˜ื•ืจ Tur. As Avrom mentioned it a moment ago very important ื‘ื™ืช ื™ื•ืกืฃ Beis Yosef. ื‘ื™ืช ื™ื•ืกืฃ Beis Yosef writes in source ื™\"ื“ yud-daled ืžืฆื•ื” ืœื”ืจื‘ื•ืช ื‘ืกืขื•ื“ืช ืคื•ืจื™ื Mitzvah leharbos besudat Purim. It's a ืžืฆื•ื” mitzvah to to increase you know to have a lot ื‘ืกืขื•ื“ืช ืคื•ืจื™ื besudat Purim ื•ืฆืจื™ืš ืฉื™ืฉืชื›ืจ ืขื“ ืฉืœื ื™ื“ืข ื‘ื™ืŸ ืืจื•ืจ ื”ืžืŸ ืœื‘ืจื•ืš ืžืจื“ื›ื™ V'tzarich sheyishtakeir ad shelo yada bein arur Haman l'varuch Mordechai. ืžื™ืžืจื ื“ืจื‘ื ืคืจืง ืงืžื ื“ืžื’ื™ืœื” Meimra d'Rava perek kama d'Megillah ื•ื›ืชื‘ื• ื”ืชื•ืกืคื•ืช V'chasvu haTosfos ืœื ื™ื“ืข ื‘ื™ืŸ ืืจื•ืจ ื”ืžืŸ ืœื‘ืจื•ืš ืžืจื“ื›ื™, ืืจื•ืจ ื–ืจืฉ ื‘ืจื•ืš ืืกืชืจ, ืืจื•ืจื™ื ื›ืœ ื”ืจืฉืขื™ื ื‘ืจื•ื›ื™ื ื›ืœ ื”ืฆื“ื™ืงื™ื lo yada bein arur Haman l'varuch Mordechai, arur Zeresh baruch Esther, arurim kol harasha'im bruchim kol hatzadikim ื•ื›ืŸ ื›ืชื‘ ื”ืจ\"ืŸ V'chen kasav haRan ื›ืœื•ืžืจ klomar right and this is the ื‘ื™ืช ื™ื•ืกืฃ Beis Yosef spelling out the same point you made ื“ืื™ ื‘ื™ืŸ ืืจื•ืจ ื”ืžืŸ ืœื‘ืจื•ืš ืžืจื“ื›ื™ ืœื—ื•ื“, ืืคื™ืœื• ืฉืชื” ื˜ื•ื‘ื ืœื ื˜ืขื™ ื‘ื”ื d'ei bein arur Haman l'varuch Mordechai l'chud, afilu shasa tuba lo ta'ei b'ha. You're never going to get to that point. That's crazy. ื•ื›ืชื‘ ื”ืจ\"ืŸ V'chasav haRan so it means you can't say ืฉื•ืฉื ืช ื™ืขืงื‘ Shoshanas Yaakov. Fine. ื•ื›ืชื‘ ื”ืจ\"ืŸ ื‘ืฉื ืจื‘ื™ื ื• ืืคืจื™ื ืžื”ื”ื•ื ืขื•ื‘ื“ื ื“ืงื ืจื‘ื” ื‘ืกืขื•ื“ืช ืคื•ืจื™ื ื•ืฉื—ื˜ื™ื” ืœืจื‘ื™ ื–ื™ืจื ื‘ืคืจืง ืงืžื, ืื™ื“ื—ื™ ืœื” ืžื™ืžืจื ื“ืจื‘ื ื“ื—ื™ื™ื‘ ืื™ื ื™ืฉ ืœื‘ืกื•ืžื™ ื•ื›ื•' V'chasav haRan b'shem Rabbeinu Ephraim me'hahu uvda d'kam Rabbah bisudas Purim v'shachtei l'Rabbi Zeira b'perek kama, idchei lah meimra d'Rava d'chayiv inish livsumei v'chu. ื‘ื™ืช ื™ื•ืกืฃ Beis Yosef quotes the ืจื‘ื™ื ื• ืืคืจื™ื Rabbeinu Ephraim and says we reject the ื”ืœื›ื” halacha that you're supposed to get drunk on ืคื•ืจื™ื Purim. You're not supposed to get drunk. Then the ื‘ื™ืช ื™ื•ืกืฃ Beis Yosef says ื›ืชื‘ ื”ืื•ืจื—ื•ืช ื—ื™ื™ื kasav haOrchos Chayim ื—ื™ื™ื‘ ืื™ื ื™ืฉ ืœื‘ืกื•ืžื™ ื‘ืคื•ืจื™ื ืœื ืฉื™ืฉืชื›ืจ Chayiv inish livsumei b'puraya lo sheyishtakeir. The ืื•ืจื—ื•ืช ื—ื™ื™ื Orchos Chayim says the ื’ืžืจื Gemara never meant that you should get drunk ืฉื”ืฉื›ืจื•ืช ืื™ืกื•ืจ ื’ืžื•ืจ shehashichrus issur gamur. Getting drunk is ืืกื•ืจ assur ื•ืื™ืŸ ืœืš ืขื‘ื™ืจื” ื’ื“ื•ืœื” ืžื–ื• v'ein lecha aveirah gedolah mizo. There is no bigger ืขื‘ื™ืจื” aveirah than getting drunk ืฉื”ื•ื ื’ื•ืจื ืœื’ื™ืœื•ื™ ืขืจื™ื•ืช ื•ืฉืคื™ื›ื•ืช ื“ืžื™ื shehu gorem l'gilui arayos v'shifichus damim getting drunk causes ื’ื™ืœื•ื™ ืขืจื™ื•ืช gilui arayos and ืฉืคื™ื›ื•ืช ื“ืžื™ื shifichus damim ื•ื›ืžื” ืขื‘ื™ืจื•ืช ื–ื•ืœืชืŸ v'kama aveiros zulasan and other ืขื‘ื™ืจื•ืช aveiros as well ืืœื ela rather what does the ื’ืžืจื Gemara mean ืฉื™ืฉืชื” ื™ื•ืชืจ ืžืœื™ืžื•ื“ื• ืžืขื˜ sheyishteh yoseir milimudo me'at it means you should drink a little more than you normally do. It does not mean to get drunk. Getting drunk is an ืื™ืกื•ืจ ื’ืžื•ืจ issur gamur says the ืื•ืจื—ื•ืช ื—ื™ื™ื Orchos Chayim as quoted by the ื‘ื™ืช ื™ื•ืกืฃ Beis Yosef. The ื“ืจื›ื™ ืžืฉื” Darkei Moshe in source ื˜\"ื• tes-vav writes on the ื˜ื•ืจ Tur ื›ืชื‘ื• ื”ื’ื”ื•ืช ืžื™ื™ืžื•ื ื™ื•ืช ืคืจืง ื‘, ืฆืจื™ืš ืœื”ืฉืชื›ืจ ื”ื™ื™ื ื• ืœืžืฆื•ื” ืื‘ืœ ื™ื“ื™ ืคื•ืจื™ื ื™ืฆื ืืคื™ืœื• ืœื ื”ืฉืชื›ืจ Chasvu hagahos Maimoniyos perek beis, tzarich l'hishtakeir hainu l'mitzvah aval yedei Purim yatza afilu lo hishtakeir. Right? So if we were wondering whether that ืจื‘ื Rava quoted by the ื”ื’ื”ื•ืช ืžื™ื™ืžื•ื ื™ื•ืช hagahos Maimoniyos applied ืœื”ืœื›ื” l'halacha, so the ื“ืจื›ื™ ืžืฉื” Darkei Moshe quotes it. ื“ืจื›ื™ ืžืฉื” Darkei Moshe says that it's a ื“ื™ืŸ ืœื›ืชื—ื™ืœื” din l'chatchila it's not ืžืขื›ื‘ ื‘ื“ื™ืขื‘ื“ me'akev b'di'eved. So this is very important because the ื‘ื™ืช ื™ื•ืกืฃ Beis Yosef and the ื“ืจื›ื™ ืžืฉื” Darkei Moshe operate sometimes under other names, right? Known as the ืฉื•ืœื—ืŸ ืขืจื•ืš Shulchan Aruch and the ืจืž\"ื Rema. So and that is, you know, usually the ืงื•ื‘ืข koveia for mainstream Jewish normative practice. So so if the ื‘ื™ืช ื™ื•ืกืฃ Beis Yosef and the ื“ืจื›ื™ ืžืฉื” Darkei Moshe are expressing opinions here, so those are going to be two very important opinions in ืคื•ืกืงื™ื poskim. Right? Because if you're tracking what we have so far here, the ื˜ื•ืจ Tur says there's ืžืฆื•ื” mitzvah to get drunk and a ื‘ื™ืช ื™ื•ืกืฃ Beis Yosef comes along and says absolutely not. The ืจ\"ืŸ Ran quotes ืจื‘ื™ื ื• ืืคืจื™ื Rabbeinu Ephraim you're not allowed to get drunk. The ืื•ืจื—ื•ืช ื—ื™ื™ื Orchos Chayim says it's an ืื™ืกื•ืจ ื’ืžื•ืจ issur gamur, it's the biggest ืขื‘ื™ืจื” aveirah there is ื•ืื™ืŸ ืœืš ืขื‘ื™ืจื” ื’ื“ื•ืœื” ืžื–ื• v'ein lecha aveirah gedolah mizo. That is a pretty severe statement, you gotta gotta recoil from that. Even if it's an exaggeration, I'm not sure if it is, but even if it's an exaggeration, you know, what do they say? Like they don't exaggerate about that like every day. I mean you know like there's some pretty pretty severe going on here. And the ื“ืจื›ื™ ืžืฉื” Darkei Moshe, right? That yes there is a ืžืฆื•ื” ืœื›ืชื—ื™ืœื” mitzvah l'chatchila to get drunk but it's certainly not ืžืขื›ื‘ ื‘ื“ื™ืขื‘ื“ me'akev b'di'eved. Okay so what do they write in ืฉื•ืœื—ืŸ ืขืจื•ืš Shulchan Aruch? Right? So how is this brought down ืฉื•ืœื—ืŸ ืขืจื•ืš ื”ืœื›ื” ืœืžืขืฉื” Shulchan Aruch halacha l'ma'aseh? So source ื˜\"ื– tes-zayin. So ืฉืœื—ืŸ ืขืจื•ืš Shulchan Aruch writes as follows: ื—ื™ื™ื‘ ืื™ื ื™ืฉ ืœื‘ืกื•ืžื™ ื‘ืคื•ืจื™ื ืขื“ ื“ืœื ื™ื“ืข ื‘ื™ืŸ ืืจื•ืจ ื”ืžืŸ ืœื‘ืจื•ืš ืžืจื“ื›ื™ Chayav inish livsumei be-Puraya ad d'lo yada bein Arur Haman le-Baruch Mordechai. ืขื“ ื›ืืŸ ื”ืžื—ื‘ืจ Ad kan ha-Mechaber. ื”ืžื—ื‘ืจ ha-Mechaber just says the straight up ืœืฉื•ืŸ ื”ื’ืžืจื lashon ha-Gemara that a person is ื—ื™ื™ื‘ chayav to get drunk on ืคื•ืจื™ื Purim to the point that he doesn't know the difference between ืืจื•ืจ ื”ืžืŸ Arur Haman and ื‘ืจื•ืš ืžืจื“ื›ื™ Baruch Mordechai. Writes the ืจืž\"ื Rama, ื•ื™ืฉ ืื•ืžืจื™ื ื“ืื™ืŸ ืฆืจื™ืš ืœื”ืฉืชื›ืจ ื›ืœ ื›ืš ve-yesh omrim de-ein tzarich le-hishtaker kol kach. Some say that you do not need to get that drunk. ืืœื ืฉื™ืฉืชื” ื™ื•ืชืจ ืžืœื™ืžื•ื“ื• ื•ื™ืฉืŸ ela she-yishteh yoter mi-limudo ve-yashen. You should just drink a little more than normal and go to sleep. ื•ืžืชื•ืš ืฉื™ืฉืŸ ืื™ื ื• ื™ื•ื“ืข ื‘ื™ืŸ ืืจื•ืจ ื”ืžืŸ ืœื‘ืจื•ืš ืžืจื“ื›ื™ u-mitoch she-yashen eino yodea bein Arur Haman le-Baruch Mordechai. Since you're asleep, you don't know the difference between ืืจื•ืจ ื”ืžืŸ Arur Haman and ื‘ืจื•ืš ืžืจื“ื›ื™ Baruch Mordechai. ื•ืื—ื“ ื”ืžืจื‘ื” ื•ืื—ื“ ื”ืžืžืขื™ื˜ ื•ื‘ืœื‘ื“ ืฉื™ื›ื•ื™ืŸ ืœื‘ื• ืœืฉืžื™ื ve-echad ha-marbeh ve-echad ha-mamat u-vilvad she-ye-kavein libo la-Shamayim, says the ืจืž\"ื Rama. So what just happened over here? This is very important. This is very important. What just happened here in the ืฉืœื—ืŸ ืขืจื•ืš Shulchan Aruch and the ืจืž\"ื Rama? So in the ืจืž\"ื Rama, it's very clear how the ืจืž\"ื Rama holds, right? The ืจืž\"ื Rama says that a person does not need to get drunk. A person should drink a little more than he usually drinks. So what does that mean? That means if a person usually, let's say every night at dinner, has three cups of wine, then maybe on ืคื•ืจื™ื Purim they should have four. If a person every night at dinner has one cup of wine, maybe on ืคื•ืจื™ื Purim they should have two. If a person every night at dinner has zero cups of wine, on ืคื•ืจื™ื Purim ืคืฉื˜ื•ืช pashtus they should have a little more than zero, right? So maybe they should have one, maybe they should have, you know, a little bit, half a cup, one cup, whatever it is. ื™ื•ืชืจ ืžืœื™ืžื•ื“ื• yoter mi-limudo, a little bit more than normal. And then the ืจืž\"ื Rama does say something funny. He says you're supposed to go to sleep. And when you're asleep, you don't know the difference between ืืจื•ืจ ื”ืžืŸ Arur Haman and ื‘ืจื•ืš ืžืจื“ื›ื™ Baruch Mordechai. This is a confusing line in the ืจืž\"ื Rama I've never had clarity on, because is the ืจืž\"ื Rama... the ืจืž\"ื Rama is the only source we've seen earlier that you fall asleep is the ืจืžื‘\"ื Rambam. The ืจืžื‘\"ื Rambam said ื•ื™ืจื“ื ืžืฉื›ืจื•ืชื• ve-yiradem mi-shichruto, that your drunkenness puts you to sleep. But for the ืจืž\"ื Rama, the ืจืž\"ื Rama is saying you shouldn't get drunk. So your drunkenness ืคืฉื˜ื•ืช pashtus is not putting you to sleep because then you'd be pretty drunk. If you're drunk to the point that you fall asleep, that's pretty drunk. So does it mean you go to sleep even though you're not drunk? It's hard to believe that's what the ื’ืžืจื Gemara had in mind when it said you should drink to the point that you don't know the difference between ืืจื•ืจ ื”ืžืŸ Arur Haman and ื‘ืจื•ืš ืžืจื“ื›ื™ Baruch Mordechai. Like what's the ืงื™ื•ื kiyum of going to sleep just as a ืžืขืฉื” ื“ืฉื™ื ื” maaseh de-shina? That's a very hard line... take a question in a minute... that's a very hard line in the ืจืž\"ื Rama. For the ืจืž\"ื Rama, what the ืจืž\"ื Rama is saying, the ืจืž\"ื Rama is pretty clear. He says ืื™ืŸ ืฆืจื™ืš ืœื”ืฉืชื›ืจ ื›ืœ ื›ืš ein tzarich le-hishtaker kol kach. And he says ื•ืื—ื“ ื”ืžืจื‘ื” ื•ืื—ื“ ื”ืžืžืขื™ื˜ ve-echad ha-marbeh ve-echad ha-mamat. So he's pretty clear that there's no ื“ื™ืŸ din, certainly no ืžืฆื•ื” mitzvah to get drunk on ืคื•ืจื™ื Purim. What does the ืžื—ื‘ืจ Mechaber hold? So the ืžื—ื‘ืจ Mechaber is pretty clear there is a ืžืฆื•ื” mitzvah to get drunk on ืคื•ืจื™ื Purim: ื—ื™ื™ื‘ ืื™ื ื™ืฉ ืœื‘ืกื•ืžื™ ื‘ืคื•ืจื™ื ืขื“ ื“ืœื ื™ื“ืข ื‘ื™ืŸ ืืจื•ืจ ื”ืžืŸ ืœื‘ืจื•ืš ืžืจื“ื›ื™ Chayav inish livsumei be-Puraya ad d'lo yada bein Arur Haman le-Baruch Mordechai. According to the ืžื—ื‘ืจ Mechaber, the ืžืฆื•ื” mitzvah to get drunk on ืคื•ืจื™ื Purim. So if you, you know, if you were just coming out of this at face value, so for ืืฉื›ื ื–ื™ื Ashkenazim it would seem that the mainstream practice should be to not get drunk, and for ืกืคืจื“ื™ื Sefardim it would seem the mainstream practice should be to get drunk, you know, like most ืžื—ืœื•ืงืช machlokesim between the ืžื—ื‘ืจ Mechaber and the ืจืž\"ื Rama. My brother pointed out to me that this line in the ืžื—ื‘ืจ Mechaber is, however, a difficult line in light of what he said in the ื‘ื™ืช ื™ื•ืกืฃ Beis Yosef. Right, in the ื‘ื™ืช ื™ื•ืกืฃ Beis Yosef, the ืžื—ื‘ืจ Mechaber, he quoted the ืจื‘ื™ื ื• ืืคืจื™ื Rabbeinu Ephraim that there's no ืžืฆื•ื” mitzvah to get drunk. He quoted the ืืจื—ื•ืช ื—ื™ื™ื Orchos Chaim that ืื™ืŸ ืœืš ืขื‘ื™ืจื” ื’ื“ื•ืœื” ืžื–ื• ein lecha averah gedolah mi-zo. And now all of a sudden in the ืฉืœื—ืŸ ืขืจื•ืš Shulchan Aruch he's saying there's a ืžืฆื•ื” mitzvah to get drunk? So the question is whether that's a ืงืฉื™ื kashya, because it could be in the ื‘ื™ืช ื™ื•ืกืฃ Beis Yosef it could be he was just quoting ืฉื™ื˜ื•ืช shitos. ื‘ื™ืช ื™ื•ืกืฃ Beis Yosef sometimes quotes ืฉื™ื˜ื•ืช shitos but he doesn't necessarily agree with those ืฉื™ื˜ื•ืช shitos. It is interesting that he didn't say he disagreed with those ืฉื™ื˜ื•ืช shitos. Right, he quoted them and didn't say anything, and he didn't say that, you know, like we ืคื•ืกืง pasken like the ื”ื˜ื•ืจ Tur and ืจื‘ื™ื ื• ืืคืจื™ื Rabbeinu Ephraim and the ืืจื—ื•ืช ื—ื™ื™ื Orchos Chaim are against the ื”ื˜ื•ืจ Tur. So it's very hard to know. At ืคืฉื˜ื•ืช pashtus, ืคืฉื˜ื•ืช pashtus, the ืฉืœื—ืŸ ืขืจื•ืš Shulchan Aruch is ืคื•ืกืง paskening to get drunk, but it is a little bit of a ืฆื•ืจืš ืขื™ื•ืŸ tzorech iyun because in the ื‘ื™ืช ื™ื•ืกืฃ Beis Yosef he brought the other ืฉื™ื˜ื•ืช shitos emphatically saying to not get drunk and he wasn't ืžื›ืจื™ืข machria against them. And there are times you have ืกืชื™ืจื•ืช stiros between the ื‘ื™ืช ื™ื•ืกืฃ Beis Yosef and the ืฉืœื—ืŸ ืขืจื•ืš Shulchan Aruch. What do you do in such cases? It's not so clear what you do in such cases. I also have the following ื”ืขืจื” he'arah, which is, what's interesting to me is that the ืฉืœื—ืŸ ืขืจื•ืš Shulchan Aruch, if he really meant that there's a ื—ื™ื•ื‘ chiyuv to get drunk, what should he have said? He should have quoted the ืจืžื‘\"ื Rambam. Right, the ืจืžื‘\"ื Rambam already said that: ื—ื™ื™ื‘ ืœืฉืชื•ืช ืขื“ ืฉื™ืจื“ื ืžืฉื›ืจื•ืชื• chayav lishtos ad she-yiradem mi-shichruto. So why did the ืฉืœื—ืŸ ืขืจื•ืš Shulchan Aruch not quote the ืœืฉื•ืŸ ื”ืจืžื‘\"ื lashon ha-Rambam? Why did he go back to the ืœืฉื•ืŸ ื”ื’ืžืจื lashon ha-Gemara? Is that because the ืฉืœื—ืŸ ืขืจื•ืš Shulchan Aruch is indicating you really shouldn't get drunk and he's just quoting the ืœืฉื•ืŸ ื”ื’ืžืจื lashon ha-Gemara at face value and then said, but reading it as open, maybe the ื’ืžืจื Gemara could be read as you should drink a little bit but not that you should actually get drunk? That's a ื“ื•ื—ืง dochak, that's hard to say. The other way to say it is no, the ืฉื•ืœื—ืŸ ืขืจื•ืš Shulchan Aruch didn't put the ืœืฉื•ืŸ Lashon of the ืจืžื‘\"ื Rambam because he didn't agree with the ืขื“ ืฉื™ืฉืชื›ืจ ื•ื™ื™ืจื“ื ืžืฉื›ืจื•ืชื• ad sheyishtaker veyirdam mishekaruso, right? He didn't agree with the whole ืจืžื‘\"ื Rambam. And you know, if you know the ืฉื•ืœื—ืŸ ืขืจื•ืš'ืก Shulchan Aruch's policy, ืจื™\"ืฃ Rif, ืจื\"ืฉ Rosh, and ืจืžื‘\"ื Rambam are his big three and he ืคืกืงื ืก paskens like two out of three. The ืจื™\"ืฃ Rif and the ืจื\"ืฉ Rosh quote the ื’ืžืจื Gemara ื›ืชืฆื•ืจืชื” ketzuraso and the ืจืžื‘\"ื Rambam added this ืขื ื™ืŸ inyan of ืขื“ ืฉื™ืฉืชื›ืจ ื•ื™ื™ืจื“ื ืžืฉื›ืจื•ืชื• ad sheyishtaker veyirdam mishekaruso. So it could be ืฉื•ืœื—ืŸ ืขืจื•ืš Shulchan Aruch opted for ืจื™\"ืฃ Rif and ืจื\"ืฉ Rosh of quoting ื›ืชืฆื•ืจืชื” ketzuraso and that means that there's a ืžืฆื•ื” mitzvah to get drunk, but not to the point of ืขื“ ืฉื™ืฉืชื›ืจ ื•ื™ื™ืจื“ื ืžืฉื›ืจื•ืชื• ad sheyishtaker veyirdam mishekaruso. So ืคืฉื•ื˜ ืคืฉื˜ pashut pshat in the ืžื—ื‘ืจ Mechaber is there is a ื“ื™ืŸ din to get drunk. But again, it is a ืฆืจื™ืš ืขื™ื•ืŸ tzuruch iyun because in what he wrote in the ื‘ื™ืช ื™ื•ืกืฃ Beis Yosef, it's hard to say, it could be he's just ืžื—ืœืง ืฉื™ื˜ื•ืช mechalek shitos, but it's hard to say to quote an ืืจื—ื•ืช ื—ื™ื™ื Orchos Chaim that the ืฉื›ืจื•ืช shichrus is ืื™ืกื•ืจ ื’ืžื•ืจ issur gamur and then ืฉื•ืœื—ืŸ ืขืจื•ืš Shulchan Aruch to turn around and ืคืกืงืŸ pasken yeah, you should get drunk. It raises a question. It raises a question, but I don't know that it's a ืงืฉื™ื kashya because ืฉื•ืœื—ืŸ ืขืจื•ืš Shulchan Aruch doesn't ืคืกืงืŸ pasken like every ืฉื™ื˜ื” shittah he quotes in the ื‘ื™ืช ื™ื•ืกืฃ Beis Yosef. But it raises a question as to whether there's more than meets the eye in this comment of the ืฉื•ืœื—ืŸ ืขืจื•ืš Shulchan Aruch. Take a look at source ื™\"ื– yud zayin in the ื˜\"ื– Tas. The ื˜\"ื– Tas writes ื—ื™ื™ื‘ ืื™ื ืฉ ืœื‘ืกื•ืžื™ ื‘ืคื•ืจื™ื chayav inash levisumei bepurya. ืจื‘ื™ื ืจืฆื• ืœืคืจืฉ ืžื” ื”ื›ื•ื•ื ื” ื‘ื–ื” rabim ratzu lefareish mah hakavanah bezeh. A lot of people try to figure out what on earth is going on here. ื’ืžืจื Gemara telling us to get drunk? That's crazy. ื•ืœื ื ืชื™ื™ืฉื‘ velo nisyasheiv, and the answers are not good, says the ื˜\"ื– Tas. ื•ืœืขื ื™ื•ืช ื“ืขืชื™ ื ืจืื” ืœืคืจืฉ ื‘ื“ืจืš ื–ื” ulaniyus daati nireh lefareish bederech zeh. I think the ืคืฉื˜ pshat is as follows. ื“ืฆืจื™ืš ื”ืื“ื ืœืชืช ืฉื‘ื— ืœื• ื™ืชื‘ืจืš ืขืœ ื”ื˜ื•ื‘ื” ื”ื›ืคื•ืœื” ืฉืขืฉื” ืขืžื ื• detzarich haadam lases shevach lo yisbarach al hatovah hakefulah sheasah imanu. People need to give double gratitude to ื”ืฉื Hashem on ืคื•ืจื™ื Purim. ื”ื' ha'alef, number one is ื”ืคื•ืจืขื ื•ืช ืฉื”ื‘ื™ื ื™ืชื‘ืจืš ืขืœ ื”ืžืŸ hapuranius shehevi yisbarach al Haman. The fact that ื”ืฉื Hashem punished ื”ืžืŸ Haman. ื•ืื™ืœื• ืœื ื ืชื‘ืจืš ืžืจื“ื›ื™ ืืœื ื”ื™ื” ื ื™ืฆื•ืœ ืขื ื›ืœ ื™ืฉืจืืœ ื“ื™ื™ื ื• ve'ilu lo nisbarech Mordechai ella hayah nitzol im kol Yisrael dayenu. Even if ื”ืฉื Hashem had not elevated ืžืจื“ื›ื™ Mordechai, He just saved him from ื”ืžืŸ Haman together with everybody else, that would have been enough. ืืœื ืฉื‘ื™ืจื›ื• ืœืžืจื“ื›ื™ ื‘ื’ื“ื•ืœื” ืžืื“ ื•ื”ื˜ื‘ื” ื™ืชื™ืจื” ella shebeiracho leMordechai begedulah meod vehatavah yesirah. But ื”ืฉื Hashem gave us a double ื˜ื•ื‘ื” tovah. Not only did He save us, but He elevated ืžืจื“ื›ื™ Mordechai. Why was that so significant? Probably has to do with the political status of ืขื ื™ืฉืจืืœ am Yisrael, the ื›ื‘ื•ื“ kavod they got in the eyes of the world. ืžืจื“ื›ื™ Mordechai was, all of a sudden people respected Jews. ื‘ืกื“ืจ beseder, that's, we could talk about that more on ืคื•ืจื™ื Purim. But that was a double ื˜ื•ื‘ื” tovah that ื”ืฉื Hashem did for us. ืขืœ ื›ืŸ ืืžืจ ืฆืจื™ืš ืœื‘ืกื•ืžื™ ืขื“ ืฉืœื ื™ื“ืข ืžืขืœืชื ื• ืžืืจื•ืจ ื”ืžืŸ ืฉื–ื” ืžืคืœืชื• ืœื‘ืจื•ืš ืžืจื“ื›ื™ ืฉื–ื” ืžืขืœืชื ื• al kein amar tzarich levisumei ad shelo yada maaleisenu me'arur Haman shezeh mipalaso levaruch Mordechai shezeh maaleisenu. What ื—ื–\"ืœ Chazal mean is ืขื“ ื“ืœื ื™ื“ืข ื‘ื™ืŸ ืืจื•ืจ ื”ืžืŸ ืœื‘ืจื•ืš ืžืจื“ื›ื™ ad d'lo yada bein arur Haman levaruch Mordechai, until a person gets to the point that he can't even articulate that story, that timeline of ืืจื•ืจ ื”ืžืŸ arur Haman to ื‘ืจื•ืš ืžืจื“ื›ื™ baruch Mordechai, which is the storyline of ืคื•ืจื™ื Purim. That's what ื—ื–\"ืœ Chazal had in mind. ืฉื–ื” ืžืขืœืชื ื• ืฉื ื™ื” shezeh maaleisenu shniyah. ื•ื”ื›ื•ื•ื ื” ืžื“ืืžืจ ืขื“ ื“ืœื ื™ื“ืข vehakavanah mide'amar ad d'lo yada, says the ื˜\"ื– Tas, the fact that it says you should drink to the point that you don't know the difference, ืžื›ืœืœ ืฉืงื•ื“ื ืฉืœื ื™ื“ืข michlal shekodem shelo yada, that means before you got drunk you did know, ื•ื ืชืŸ ืฉื‘ื— ืขืœ ื–ื” venasan shevach al zeh, and you were praising ื”ืฉื Hashem. ื•ื‘ื–ื” ื ืชื›ื•ื•ื ื• ืฉืœื ื™ืคืกื™ืง ืžืœื™ืชืŸ ืฉื‘ื— ืขืœ ื–ื” ื‘ืฉืžื—ื” ืขื“ ืฉื™ื‘ื•ื ืœื™ื“ื™ ื›ืš ืฉืœื ื™ื‘ื—ื™ืŸ ืขื•ื“ ื•ืื– ืคื˜ื•ืจ ืžื–ื” ื›ืŸ ื ืจืื” ืœืขื ื™ื•ืช ื“ืขืชื™ uvizeh niskayvnu shelo yafsik milisein shevach al zeh besimcha ad sheyavo lidei kach shelo yavchin od ve'az patur mizeh kein nireh laniyus daati. So a little bit of ืขืžืง ื‘ืจื›ื” Emek Bracha style ืืžืช emes reference here. But the ื˜\"ื– Tas says the ื“ื™ืŸ din is there's no ืžืฆื•ื” mitzvah to get drunk. There's no independent ืžืฆื•ื” mitzvah to get drunk. There's a ืžืฆื•ื” mitzvah to increase your ืฉื‘ื— shevach of ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื Hakadosh Baruch Hu to the point that you can no longer give ืฉื‘ื— shevach because you can't differentiate between ืืจื•ืจ ื”ืžืŸ arur Haman and ื‘ืจื•ืš ืžืจื“ื›ื™ baruch Mordechai anymore, and then you're ืคื˜ื•ืจ patur from the ืžืฆื•ื” mitzvah of giving ืฉื‘ื— shevach to ื”ืฉื Hashem. It means, a person before they got drunk, they were giving ืฉื‘ื— shevach. Then the person got drunk and that enhanced the ืฉื‘ื— shevach, that enhanced the praise that a person was giving to ื”ืฉื Hashem. And then when a person gives so much ืฉื‘ื— shevach and then they drink to the point that they can no longer distinguish between ืืจื•ืจ ื”ืžืŸ arur Haman and ื‘ืจื•ืš ืžืจื“ื›ื™ baruch Mordechai, then they're ืคื˜ื•ืจ patur from the ืžืฆื•ื” mitzvah of giving ืฉื‘ื— shevach to ื”ืฉื Hashem. So it's all a ืฉื™ืขื•ืจ shiur in giving ืฉื‘ื— shevach to ื”ืฉื Hashem. So it's not a ืกืชื ืžืฆื•ื” stam mitzvah to get drunk. The ืžืฆื•ื” mitzvah is to get drunk to facilitate ืฉื‘ื— shevach. And when a person gets to a point they no longer are capable of giving ืฉื‘ื— shevach, they're ืคื˜ื•ืจ patur from giving ืฉื‘ื— shevach. But it's all about the whole ืžืฆื•ื” mitzvah is for a person who's giving ืฉื‘ื— shevach to ื”ืฉื Hashem. Needless to say from the ื˜\"ื– Tas, a person who's getting drunk and they're not giving ืฉื‘ื— shevach, so then that's not a fulfillment of this ืžืฆื•ื” mitzvah. Source ื™\"ื˜ yud tes, I'll take all questions in just a minute, but let's just pour through the ืคื•ืกืงื™ื poskim. Source ื™\"ื˜ yud tes the ืฉืขืจื™ ืชืฉื•ื‘ื” Shaarei Teshuva writes on the ืจืž\"ื Rama, ื•ืขื™ื™ืŸ ื‘ืฉืขืจื™ ืชืฉื•ื‘ื” ve'ayin biShaarei Teshuva and ืขื™ื™ืŸ ื‘ืจื›ื™ ื™ื•ืกืฃ ayin Birkei Yosef and ืขื™ื™ืŸ ื‘ืกื“ืจ ืขืžื•ื“ื™ ืฉืžื™ื ืฉื›ืชื‘ ืฉืื‘ื™ื• ื”ื’ืื•ืŸ ื–\"ืœ ื”ื™ื” ื ื•ื”ื’ ื‘ื™ืžื™ ื‘ื—ืจื•ืชื• ืœืงื™ื™ื ื”ืžืืžืจ ื›ืคืฉื•ื˜ื• ayin beSiddur Amudei Shamayim shekasav she'aviv hagaon zal hayah noheig bimei bachruso lekayeim hamaymar kepishuto. So the ืกื“ืจ ืขืžื•ื“ื™ ืฉืžื™ื Siddur Amudei Shamayim, I don't know who wrote that, but his father was ื ื•ื”ื’ ื›ืคืฉื•ื˜ื• noheig kepishuto to get drunk like the ื’ืžืจื Gemara says. Said the ืฉืขืจื™ ืชืฉื•ื‘ื” Shaarei Teshuva, something very important: ื•ืžื™ ืฉื”ื•ื ื—ืœืฉ ื‘ื˜ื‘ืขื• umi shehu chalash bitevo, a person who is weak by nature, right? We would translate that as he's worried about his health. ืื• ืฉืžืฉืชื˜ื” o shemishtateh, or he's gonna get a little kooky, ืขื“ ืฉืืคืฉืจ ืฉื™ื‘ื•ื ืขืœ ื™ื“ื™ ื–ื” ืœื™ื“ื™ ืžืขืฉื” ad she'efshar sheyavo al yedei zeh lidei maaseh... ืื• ื“ื‘ืจื™ื ืฉืœื ื›ื”ื•ื’ืŸ o dvarim she'lo k'hogen and to the point that there's a chance that he will do something inappropriate, ืื™ืŸ ืœื• ืœืฉืชื•ืช ื™ื•ืชืจ ืžื“ื™ ein lo lishtot yoter midai. He should not drink too much. ื“ืจืื™ื” ืœื“ื‘ืจ ืจื™ื‘\"ื ื•ื“ื•\"ืง ืขื“ ื›ืืŸ ืœืฉื•ื ื• D'raya l'davar Riva v'duk ad kan leshono. What does he mean, ื“ืจืื™ื” ืœื“ื‘ืจ ืจื™ื‘\"ื d'raya l'davar Riva? ื•ื›ื•ื ืชื• ื‘ืžื” ืฉื›ืชื‘ ืจื™ื‘\"ื ื”ื•ื ืจืืฉื™ ืชื™ื‘ื•ืช ืจื‘ื™ ื™ื”ื•ื“ื” ื‘ืจ ืืœืขืื™ V'chavanato b'ma she'katav Riva hu rashei teivos Rabbi Yehuda bar Ilai. ืจืฆื” ืœื•ืžืจ ืฉืจื‘ื™ ื™ื”ื•ื“ื” ื‘ืจ ืืœืขืื™ ืืžืจ ื‘ื™ืจื•ืฉืœืžื™ ื“ืœื ืฉืชื™ ืืœื ืžืคืกื— ืœืคืกื— ื•ื—ื’ืจื ื™ ืฆื“ืขื™ ื•ื›ื•ืœื™ Rotzeh lomar she'Rabbi Yehuda bar Ilai amar b'Yerushalmi d'lo shati ela m'Pesach l'Pesach v'chagarni tzadai v'chu. Rabbi Yehuda bar Ilai would only drink once a year. He would only drink four cups on Pesach and it would make him sick for the whole year. Why didn't he drink on Purim? ืžืฉืžืข ื“ื‘ืคื•ืจื™ื ืœื ืฉืชื™ ื›ื™ื•ื•ืŸ ืฉืฉืชื™ื™ืชื• ื”ื™ื” ืžื–ื™ืง ืœื‘ืจื™ืืช ื’ื•ืคื• Mashma d'b'Purim lo shati keivan she'shtiyato haya mazik l'briat gufo. Drinking made him feel sick, so he didn't drink on Purim. So clearly, somebody who is going to feel sick if they drink on Purim is ืคื˜ื•ืจ pattur from drinking. Source 19, the ืžืฉื ื” ื‘ืจื•ืจื” Mishnah Berurah: ื‘ื™ืŸ ืืจื•ืจ ื”ืžืŸ ืฉื–ื” ืžืคืœื” ืจืืฉื•ื ื” ืฉื ื™ืชืŸ ื ืงืžื” ืจื‘ื” ืžืžื ื• ื•ืขื•ื“ ื˜ื•ื‘ื” ื™ืชื™ืจื” ืžื–ื• ื’ื“ื•ืœืช ืžืจื“ื›ื™ ืฉื‘ื™ืจื›ื• ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืฉืขืœื” ืœืžืขืœื” ืจืืฉ bein Arur Haman she'zeh mapala rishona she'nitan nekama raba mimeno v'od tova yeteira m'zu gedulat Mordechai she'bercho HaKadosh Baruch Hu she'ala l'ma'ala rosh. He's quoting the ื˜\"ื– Taz that we saw. ื•ื”ื ื” ืงื•ื“ื ืฉื ืฉืชื›ืจ ื ืชืŸ ื‘ื•ื“ืื™ ื”ื•ื“ืื” ืœื”ืฉื ื™ืชื‘ืจืš ืขืœ ืฉืชื™ ื”ื˜ื•ื‘ื•ืช V'hinei kodem she'nishtaker natan bevada'i hodaya l'Hashem Yisbarach al shtei ha'tovot. Before you were drunk, you were already giving ืฉื‘ื— shevach to Hashem. ื•ืœื›ืŸ ืืžืจื• ื—ื–\"ืœ v'lachen amru Chazal - so ื—ื–\"ืœ Chazal say - ืฉืœื ื™ืคืกื™ืง ืžื ืชื™ื ืช ืฉื‘ื— ื”ื–ื” ื‘ืฉืžื—ื” she'lo yafsik m'netinat shevach hazeh b'simcha. You should not stop giving ืฉื‘ื— shevach with even greater joy ืขื“ ืฉื™ื‘ื•ื ืœื™ื“ื™ ื›ืš ืฉืœื ื™ื‘ื—ื™ืŸ ืขื•ื“ ื‘ื™ืŸ ื˜ื•ื‘ื” ื–ื• ืœื–ื• ad she'yavo lidei kach she'lo yavchin od bein tova zu l'zu. What's the difference between the two ื˜ื•ื‘ื•ืช tovot? ื•ืขื™ื™ืŸ ื‘ืื•ืจ ื–ืจื•ืข ื“ืžื›ืœ ืžืงื•ื ื™ืจืื” ืœื”ื™ื•ืช ื–ื”ื™ืจ ื‘ืขื ื™ืŸ ื ื˜ื™ืœืช ื™ื“ื™ื ื•ื‘ืจื›ืช ื”ืžื•ืฆื™ื ื•ื‘ืจื›ืช ื”ืžื–ื•ืŸ ืฉื™ื”ื ืฉืžื—ื” ืฉืœ ืžืฆื•ื” V'ayein b'Or Zarua d'mikol makom yeira'eh l'hiyot zahir b'inyan netilat yadayim u'virkat ha'motzi u'virkat ha'mazon she'yehe simcha shel mitzvah. Says the ืžืฉื ื” ื‘ืจื•ืจื” Mishnah Berurah, very important, a person, if they're getting drunk, they need to make sure they're ื ื–ื”ืจ nizhar in all the ืžืฆื•ื•ืช mitzvos: ื ื˜ื™ืœืช ื™ื“ื™ื netilat yadayim, ื”ืžื•ืฆื™ื Hamotzi, ื‘ืจื›ืช ื”ืžื–ื•ืŸ Birkat HaMazon. If a person gets drunk and they can't bench properly, that's a ื–ืœื–ื•ืœ zilzul, that's a terrible thing. ื•ืขื™ื™ืŸ ื‘ืคืจื™ ืžื’ื“ื™ื ืฉื›ืชื‘ ื“ื™ืกื•ื“ ืคื•ืจื™ื ืžืชื ื•ืช ืœืื‘ื™ื•ื ื™ื ื•ืžืฉืœื•ื— ืžื ื•ืช ืืคืฉืจ ื“ืฆืจื™ืš ื›ื•ื•ื ื” ืœืฉื ืžืฆื•ื” v'ayein b'Pri Megadim she'katav d'yesod Purim matanot l'evyonim u'mishloach manot efshar d'tzarich kavana l'shem mitzvah. Okay, that's a separate point in ืžืฉืœื•ื— ืžื ื•ืช mishloach manot. Source 20, ืžืฉื ื” ื‘ืจื•ืจื” Mishnah Berurah ืคื•ืกืง paskens his bottom line. ื•ื™ืฉืŸ ื•ืžืชื•ืš ืฉื™ืฉืŸ ื•ื›ื•ืœื™ ื•ื›ืŸ ืจืื•ื™ ืœืขืฉื•ืช v'yashan u'mitoch she'yashan v'chu v'chen ra'ui la'asot. ืžืฉื ื” ื‘ืจื•ืจื” Mishnah Berurah ืคื•ืกืง paskens like the ืจืž\"ื Rama. He says what the appropriate thing to do on ืคื•ืจื™ื Purim is what the ืจืž\"ื Rama says: ื™ืฉืชื” ื™ื•ืชืจ ืžืœื™ืžื•ื“ื• ื•ื™ืฉืŸ yishte yoter milimudo v'yishan. Have a little more than you would normally drink and go to sleep, as the ืžืฉื ื” ื‘ืจื•ืจื” Mishnah Berurah says. Writes the ื‘ืื•ืจ ื”ืœื›ื” Bei'ur Halacha, same author as the ืžืฉื ื” ื‘ืจื•ืจื” Mishnah Berurah, ื‘ืื•ืจ ื”ืœื›ื” Bei'ur Halacha, source 21: ื—ื™ื™ื‘ ืื™ื ืฉ ื•ื›ื•ืœื™ Chayav inash v'chu. Says the ื‘ืื•ืจ ื”ืœื›ื” Bei'ur Halacha, ื•ืื ืชืืžืจ ื”ืื™ืš ื™ื—ื™ื™ื‘ื• ื—ื–\"ืœ ืžื” ืฉื ื–ื›ืจ ื‘ืชื•ืจื” ื•ื‘ื ื‘ื™ืื™ื ื‘ื›ืžื” ืžืงื•ืžื•ืช ื”ืฉื›ืจื•ืช ืœืžื›ืฉื•ืœ ื’ื“ื•ืœ V'im tomar haich yechayvu Chazal ma she'nizkar ba'Torah u'vi'Nevi'im b'chama mekomot ha'shichrut l'michshol gadol. Getting drunk is a terrible thing. How could ื—ื–\"ืœ Chazal be ืžื—ื™ื™ื‘ mechayiv getting drunk? ื‘ืื•ืจ ื”ืœื›ื” Bei'ur Halacha is very bothered by this question. ื•ื™ืฉ ืœื•ืžืจ ืžืคื ื™ ืฉื›ืœ ื”ื ืกื™ื ืฉื ืขืฉื• ืœื™ืฉืจืืœ ื‘ื™ืžื™ ืื—ืฉื•ืจื•ืฉ ื”ื™ื• ืขืœ ื™ื“ื™ ืžืฉืชื” ื›ื™ ื‘ืชื—ืœื” ื ื˜ืจื“ื” ื•ืฉืชื™ ืขืœ ื™ื“ื™ ืžืฉืชื” ื•ื‘ืื” ืืกืชืจ ื•ื›ืŸ ืขื ื™ืŸ ื”ืžืŸ ื•ืžืคืœืชื• ื”ื™ื” ืขืœ ื™ื“ื™ ืžืฉืชื” ื•ืœื›ืŸ ื—ื™ื™ื‘ื• ื—ื›ืžื™ื ืœื”ืฉืชื›ืจ ืขื“ ื›ื“ื™ ืฉื™ื”ื ื ื–ื›ืจ ื”ื ืก ื”ื’ื“ื•ืœ ื‘ืฉืชื™ื™ืช ื”ื™ื™ืŸ V'yeish lomar mipnei she'kol ha'nissim she'na'asu l'Yisrael bimei Achashverosh hayu al yedei mishte ki ba'techila nitreda Vashti al yedei mishte u'ba'ah Esther v'chen inyan Haman u'mapalato haya al yedei mishte u'lachen chiyvu chachamim l'hashtaker ad k'dei she'yehei nizkar ha'nes ha'gadol b'shtiyat ha'yayin. Since the whole ืฉืžื—ื” simcha of ืคื•ืจื™ื Purim happened through wine, right? ื•ืฉืชื™ Vashti was killed because of a ืžืฉืชื” mishte of ื™ื™ืŸ yayin, ืืกืชืจ Esther's meeting with a party with ื”ืžืŸ Haman and ืื—ืฉื•ืจื•ืฉ Achashverosh was through wine. So therefore ื—ื–\"ืœ Chazal said we should do a ื–ื›ืจ zecher to the ื ืก nes by drinking wine. ื•ื‘ื›ืœ ืžืงื•ื ื›ืœ ื–ื” ืœืžืฆื•ื” ื•ืœื ืœืขื™ื›ื•ื‘ U'v'chol makom kol zeh l'mitzvah v'lo l'ikuiv. Again, what we saw the first time in ื”ื’ื”ื•ืช ืžื™ื™ืžื•ื ื™ื•ืช Hagahot Maimoniyot, nobody should think this is ืžืขื›ื‘ me'akeiv. Nobody should think you're not ื™ื•ืฆื yotze ืคื•ืจื™ื Purim if you don't drink. It's ืœื›ืชื—ื™ืœื” lechatchila, but it's certainly not ืžืขื›ื‘ me'akeiv. Then in the next ื‘ืื•ืจ ื”ืœื›ื” Bei'ur Halacha, source 22, the ื‘ืื•ืจ ื”ืœื›ื” Bei'ur Halacha writes ื“ื™ื‘ื•ืจ ื”ืžืชื—ื™ืœ ืขื“ ื“ืœื ื™ื“ืข ื•ื›ื•ืœื™ dibur hamaschil ad d'lo yada v'chu. ื•ื–ื” ืœืฉื•ืŸ ื”ืžืื™ืจื™ V'zeh l'shon ha'Meiri, says the ื‘ืื•ืจ ื”ืœื›ื” Bei'ur Halacha: ื—ื™ื™ื‘ ืื“ื ืœื”ืจื‘ื•ืช ื‘ืฉืžื—ื” ื‘ื™ื•ื ื–ื” ื•ื‘ืื›ื™ืœื” ื•ืฉืชื™ื” ืขื“ ืฉืœื ื™ื—ืกืจ ืฉื•ื ื“ื‘ืจ Chayav adam l'harbot b'simcha b'yom zeh u'v'achila u'shtiya ad she'lo yeichaser shum davar. Have a great time on ืคื•ืจื™ื Purim. ื•ืžื›ืœ ืžืงื•ื ืื™ืŸ ืื ื• ืžืฆื•ื•ื™ื ืœื”ืฉืชื›ืจ ื•ืœื”ืคื—ื™ืช ืขืฆืžื ื• ืžืชื•ืš ื”ืฉืžื—ื” ืฉืœื ื ืฆื˜ื•ื™ื ื• ืขืœ ืฉืžื—ื” ืฉืœ ื”ื•ืœืœื•ืช ื•ืฉืœ ืฉื˜ื•ืช ืืœื ื‘ืฉืžื—ื” ืฉืœ ืชืขื ื•ื’ ืฉื™ื’ื™ืข ืžืชื•ื›ื” ืœืื”ื‘ืช ื”ืฉื ื™ืชื‘ืจืš ื•ื”ื•ื“ืื” ื”ื ืกื™ื ืฉืขืฉื” ืœื ื• ื•ืขื™ื™ืŸ ืฉื ืฉืžืฉื‘ื—ื™ื ื“ื‘ืจื™ ื”ื’ืžืจื U'mikol makom ein anu metzuvim l'hashtaker u'l'hafchit atzmenu mitoch ha'simcha she'lo nitztavinu al simcha shel holelut v'shel shtut ela b'simcha shel ta'anug she'yagia mitocha l'ahavat Hashem Yisbarach v'hodaya ha'nissim she'asa lanu v'ayein sham she'meshabchim divrei ha'gemara. So fascinating. This is the ืžืื™ืจื™ Meiri. The ืžืื™ืจื™ Meiri says there's no ืžืฆื•ื” mitzvah to get drunk because he ืคื•ืกืง paskens like ืจื‘ื™ื ื• ืืคืจื™ื Rabbeinu Ephraim that we rejected the ืžืฆื•ื” mitzvah to get drunk. So we thought that was not the mainstream ืคืกืง psak in the ืคื•ืกืงื™ื poskim, right? It wasn't brought down in the ื˜ื•ืจ Tur or it wasn't brought down in the ืฉืœื—ืŸ ืขืจื•ืš Shulchan Aruch or the ืจืž\"ื Rama. But the ื‘ืื•ืจ ื”ืœื›ื” Bei'ur Halacha does bring it down. The ื‘ืื•ืจ ื”ืœื›ื” Bei'ur Halacha thinks that he does bring it down, is always a question, when the ื‘ืื•ืจ ื”ืœื›ื” Bei'ur Halacha quotes something he doesn't say in the ืžืฉื ื” ื‘ืจื•ืจื” Mishnah Berurah, is that a ืคืกืง ืœื”ืœื›ื” psak l'halacha? But here he does because he ืคื•ืกืง paskens in the ืžืฉื ื” ื‘ืจื•ืจื” Mishnah Berurah like the ืจืž\"ื Rama that you're supposed to drink ื™ื•ืชืจ ืžืœื™ืžื•ื“ื• yoter milimudo, a little bit. So this ื‘ืื•ืจ ื”ืœื›ื” Bei'ur Halacha is consistent with the ืžืฉื ื” ื‘ืจื•ืจื” Mishnah Berurah that it sounds like the ื—ืคืฅ ื—ื™ื™ื Chafetz Chaim thinks there is no ืžืฆื•ื” mitzvah to get drunk. You're not supposed to get drunk on ืคื•ืจื™ื Purim. He says, ื•ื–ื” ืœืฉื•ืŸ ื”ื—ื™ื™ ืื“ื v'zeh l'shon ha'Chayei Adam. What does the ื—ื™ื™ ืื“ื Chayei Adam say? ื›ื™ื•ื•ืŸ ืฉื›ืœ ื”ื ืก ื”ื™ื” ืขืœ ื™ื“ื™ ื”ื™ื™ืŸ Keivan she'kol ha'nes haya al yedei ha'yayin, since the whole ื ืก nes was through wine, ืœื›ืŸ ื—ื™ื™ื‘ื• ื—ื›ืžื™ื ืœื”ืฉืชื›ืจ ื•ืœืคื—ื•ืช ืœืฉืชื•ืช ื™ื•ืชืจ ืžื”ืจื’ืœื• lachen chiyvu chachamim l'hashtaker u'l'fachot lishtot yoter me'hergelo, therefore ื—ื–\"ืœ Chazal said get drunk, or at least to drink a little more than normal, ื›ื“ื™ ืœื–ื›ื•ืจ ื”ื ืก ื”ื’ื“ื•ืœ k'dei lizkor ha'nes ha'gadol, to remember the great ื ืก nes. ื•ืืžื ื ื”ื™ื•ื“ืข ื‘ืขืฆืžื• ืฉื™ื–ืœื–ืœ ืื– ื‘ืžืฆื•ื” ืžืŸ ื”ืžืฆื•ื•ืช ื‘ื ื˜ื™ืœืช ื™ื“ื™ื ื•ื‘ืจื›ื” ื•ื‘ืจื›ืช ื”ืžื–ื•ืŸ ืื• ืฉืœื ื™ืชืคืœืœ ืžื ื—ื” ืื• ืžืขืจื™ื‘ V'omnam ha'yode'a b'atzmo she'yezalzel az b'mitzvah min ha'mitzvot b'netilat yadayim u'vracha u'virkat ha'mazon o she'lo yitpalel Mincha o Maariv, right? There is ืžืขืจื™ื‘ Maariv on ืžื•ืฆืื™ ืคื•ืจื™ื Motzaei Purim. of ืžืขืจื™ื‘ Maariv on ืžื•ืฆืื™ ืงืจื‘ืŸ Motzaei Korban. Right, there is ืžืขืจื™ื‘ Maariv on ืžื•ืฆืื™ ืงืจื‘ืŸ Motzaei Korban. The person knows they're going to be ืžื–ืœื–ืœ mezalzel, ืื• ืฉื™ื”ื™ื” ืงืœื•ืช ืจืืฉ o she'yiheye kalut rosh, or even if they're just going to be frivolous, they're going to lose themselves a little bit, they're going to be frivolous. ืžื•ื˜ื‘ ืฉืœื ื™ืฉืชื›ืจ mutav shelo yishtaker. It's better for him to not get drunk. ื•ื›ืœ ืžืขืฉื™ื• ื™ื”ื™ื• ืœืฉื ืฉืžื™ื v'chol ma'asav yiheyu leshem Shamayim, as the ืฉืœื—ืŸ ืขืจื•ืš Shulchan Aruch says, you should all be ืœืฉื ืฉืžื™ื leshem Shamayim. So let's sum up. What do we have here in the ืคื•ืกืงื™ื Poskim? So again, we started with the ื˜ื•ืจ Tur that said there's a ืžืฆื•ื” mitzvah to get drunk. We saw the ื‘ื™ืช ื™ื•ืกืฃ Beis Yosef and the ื“ืจื›ื™ ืžืฉื” Darkei Moshe's comments on that ื˜ื•ืจ Tur. We said that in the ืฉืœื—ืŸ ืขืจื•ืš Shulchan Aruch it appears that there are different ื“ืจื›ื™ื drachim here for ืกืคืจื“ื™ื Sefardim and ืืฉื›ื ื–ื™ื Ashkenazim. For ืกืคืจื“ื™ื Sefardim, the ืคืฉื•ื˜ ืคืฉื˜ pashut pshat of the ืฉืœื—ืŸ ืขืจื•ืš Shulchan Aruch is there is a ืžืฆื•ื” mitzvah to get drunk. Again, is that obvious? No, not obvious because the ื‘ื™ืช ื™ื•ืกืฃ Beis Yosef raises some flags, but if we're being honest with the ืœืฉื•ืŸ lashon and we're being honest with tracking the way, you know, just what the simple sources seem to say, the ืฉืœื—ืŸ ืขืจื•ืš Shulchan Aruch seems to say that there is a ื—ื™ื•ื‘ chiyuv to get drunk. The ืจืž\"ื Rama says not. The ืจืž\"ื Rama says the ืžืฆื•ื” mitzvah is to drink ื™ื•ืชืจ ืžืœื™ืžื•ื“ื• ื•ื™ื™ืฉืŸ yoter milimudo veyishan, drink a little more than normal and sleep. That would seem to be and the ืžืฉื ื” ื‘ืจื•ืจื” Mishna Berura ืคื•ืกืง paskens bottom line, the ืžืฉื ื” ื‘ืจื•ืจื” Mishna Berura ืคื•ืกืง paskens like the ืจืž\"ื Rama, ื•ื›ืŸ ืจืื•ื™ ืœืขืฉื•ืช v'chen ra'uy la'asot. The ืžืฉื ื” ื‘ืจื•ืจื” Mishna Berura says you should do like the ืจืž\"ื Rama. And the ื‘ืื•ืจ ื”ืœื›ื” Be'er Halacha says, he says the ืžืื™ืจื™ Meiri says you're not allowed to get drunk. The ื—ื™ื™ ืื“ื Chayei Adam says you are allowed to get drunk, but if you know that it's going to lead to a ื–ืœื–ื•ืœ zilzul in any other ืžืฆื•ื•ืช mitzvos, which include all the ื‘ืจื›ื•ืช brachot and ื‘ืขื ื˜ืฉื™ื ื’ bensching and ืชืคืœื•ืช tfillos, or if a person's going to be frivolous, then it's better for them to not get drunk. That's the ืคืกืง psak of the ืžืฉื ื” ื‘ืจื•ืจื” Mishna Berura based on the ืจืž\"ื Rama, if you're an ืืฉื›ื ื–ื™ Ashkenazi. What if you're a ืกืคืจื“ื™ Sefardi? So if you're a ืกืคืจื“ื™ Sefardi, so the ืฉืœื—ืŸ ืขืจื•ืš Shulchan Aruch does sound like you're supposed to get drunk. However, all the ืคื•ืกืงื™ื Poskim that we're seeing are qualifying with important qualifications on that, right? The ื˜\"ื– Taz says that's if a person is going to be continuously giving ืฉื‘ื— shevach to ื”ืฉื Hashem. If a person is not giving ืฉื‘ื— shevach to ื”ืฉื Hashem when they're drunk, it's ืขื™ืงืจื ื“ืœืื• ืžืกื™ื™ืคื ikra d'lo mi'asefa. So even though then there is a ื“ื™ืŸ din to get drunk, but if they're not giving ืฉื‘ื— shevach when they're drunk, the whole thing is meaningless. The caveat of the ืฉืขืจื™ ืชืฉื•ื‘ื” Sha'arei Teshuva is also very important, that if a person is concerned that it will lead to a health problem, which is a serious concern, sometimes people don't realize what the effects of alcohol, if a person drinks too much, especially too much in a short amount of time, especially someone who's not used to holding so much alcohol, that can lead to health concern. So if a person is concerned about health, so then we have a ืจืื™ื” raya from the ื™ืจื•ืฉืœืžื™ Yerushalmi, ืจื‘ื™ ื™ื”ื•ื“ื” ื‘ืจ ืืœืขืื™ Rabbi Yehuda bar Ilai would not drink on Purim because he was worried about his health. Or the ืฉืขืจื™ ืชืฉื•ื‘ื” Sha'arei Teshuva said if a person is going to do ื“ื‘ืจื™ื ืฉืœื ื›ื”ื•ื’ืŸ devarim shelo kehogen, a person is concerned that they're going to do things that they might not want people to remember that they did, so so that also is a caveat of what the ืฉืœื—ืŸ ืขืจื•ืš Shulchan Aruch said. So if a person is confident there's no health concern and I will have ื›ื•ื•ื ื” kavanah in all the ื‘ืจื›ื•ืช brachot and ืชืคืœื•ืช tfillot properly and I won't be led to any frivolous activity and they are a ืกืคืจื“ื™ Sefardi, so then there, then it does seem that a person should get drunk on Purim. If a person is not confident about any of those things, so then the person should not get drunk on Purim. And if a person is an ืืฉื›ื ื–ื™ Ashkenazi, the whole conversation doesn't start, the ืจืž\"ื Rama ืคื•ืกืง paskens that a person should not get drunk on Purim. Let me just go, I want to hear the questions, I just want to make sure we have time to finish everything because I have to make it to ืžื ื—ื” Mincha at 1:10 before I take off. So let's just let's just finish up and then I'm happy to take all the questions either now or after. Just a couple of final notes that we find in in the ืจืืฉื•ื ื™ื Rishonim about drunkenness on Purim, about the ืžื—ืฉื‘ื” ื”ื–ืืช ื‘ื’ื“ื•ืœ machshava hazot b'gadol, the idea of getting drunk. And why it is that the ืคื•ืกืงื™ื Poskim we saw, the ืคื•ืกืงื™ื Poskim were so so perturbed by this idea, like the ื˜\"ื– Taz and the ื‘ืื•ืจ ื”ืœื›ื” Be'er Halacha, ื”ื™ื›ื™ ืชื™ืชื›ืŸ eichi tachen that ื—ื–\"ืœ Chazal said we're supposed to get drunk. So where were they coming from? And the ืืจื—ื•ืช ื—ื™ื™ื Orchot Chaim said this is the biggest ืขื‘ื™ืจื” aveira in the ืชื•ืจื” Torah. So where where was he coming from? So take a look at source ื›ื‘ kaf-bet. Source ื›ื‘ kaf-bet is the story at the end of ืคืจืฉืช ื ื— Parshat Noach, after the ืžื‘ื•ืœ mabul. ื•ื™ื”ื™ื• ื‘ื ื™ ื ื— ื”ื™ืฆืื™ื ืžืŸ ื”ืชื‘ื” ืฉื ื•ื—ื ื•ื™ืคืช ื•ื—ื ื”ื•ื ืื‘ื™ ื›ื ืขืŸ Vayihyu bnei Noach hayotzim min hateiva Shem veCham veYafet v'Cham hu avi Chna'an. ืฉืœืฉื” ืืœื” ื‘ื ื™ ื ื— ื•ืžืืœื” ื ืคืฆื” ื›ืœ ื”ืืจืฅ Shlosha eleh bnei Noach u'me-eleh naftza chol ha'aretz. ื•ื™ื—ืœ ื ื— ืื™ืฉ ื”ืื“ืžื” ื•ื™ื˜ืข ื›ืจื Vayachel Noach ish ha'adamah vayita karem. What does ื ื— Noach do when he comes out of the ืชื‘ื” teiva? He drinks away his misery, right? He comes out, the world is destroyed, it's desolate, that was you know very overwhelming and ื ื— Noach plants a vineyard, ื•ื™ืฉืช ืžืŸ ื”ื™ื™ืŸ ื•ื™ืฉื›ืจ vayesht min hayayin vayishkar, and he drinks and he gets drunk. ื•ื™ืชื’ืœ ื‘ืชื•ืš ืื”ืœื• Vayisgal b'toch ohalo, and he degraded himself because ื ื— Noach got drunk. So then he was he was sitting in his tent naked and his sons had to take care of him and it led to a ื–ืœื–ื•ืœ zilzul, right? We know the story. What does the ืจืžื‘\"ืŸ Ramban say in source ื›ื’ kaf-gimel? Right, the ืจืžื‘\"ืŸ Ramban, ื•ื ื›ืชื‘ื” ื–ืืช ื”ืคืจืฉื” v'nichteva zot haparsha. What's the purpose of this ืคืจืฉื” parsha being included in the ื—ื•ืžืฉ Chumash? ื•ื ื›ืชื‘ื” ื–ืืช ื”ืคืจืฉื” ืœื”ื•ื“ื™ืข ื›ื™ ื‘ื—ื˜ืื• ื”ื™ื” ื›ื ืขืŸ ืขื‘ื“ ืขื•ืœื ื•ื–ื›ืจ ืื‘ืจื”ื ื‘ืืจืฆื• V'nichteva zot haparsha l'hodi'a ki v'cheto hayah Chna'an eved olam v'zachar Avraham b'artzo. So one purpose is to teach us that ื›ื ืขืŸ Chna'an got cursed and ืื‘ืจื”ื Avraham was ื–ื•ื›ื” zocheh to the land, so it shows us our claim over ืืจืฅ ื™ืฉืจืืœ Eretz Yisrael. ื•ื ื›ืชื‘ ืขื ื™ืŸ ื”ื™ื™ืŸ ื‘ื ื— V'nichtav inyan hayayin b'Noach, why was this... story of the wine by ื ื— Noach written? ื›ื™ ื™ืฉ ื‘ื• ืื–ื”ืจื” ืžืžื ื• ื™ื•ืชืจ ืžืคืจืฉืช ื ื–ื™ืจื•ืช Ki yesh bo azharah mimenu yoter miparshas Neziros, because if the ืชื•ืจื” Torah wanted to convey to us the evil of drinking wine, if the ืชื•ืจื” Torah wanted to convey to us how much a person should distance himself from drinking wine, so ืคืจืฉืช ื ื–ื™ืจื•ืช parshas Neziros is one way of doing it, so a ื ื–ื™ืจ Nazir, a person who's ืงื“ื•ืฉ kadosh doesn't drink wine. But even more than ืคืจืฉืช ื ื–ื™ืจื•ืช parshas Neziros, this ืคืจืฉื” parsha is even better. Why? ื›ื™ ื”ืฆื“ื™ืง ืชืžื™ื Ki hatzaddik tamim, the biggest ืฆื“ื™ืง tzaddik on earth, ืืฉืจ ืฆื“ืงื• ื”ืฆื™ืœ ื›ืœ ื”ืขื•ืœื Asher tzidko hitzil kol ha'olam, his ืฆื“ืงื•ืช tzidkos and the ื–ื›ื•ืช zchus of ื ื— Noach, the world was saved and ื”ืฉื Hashem didn't destroy the whole world because there was still ื ื— Noach and his family. ื’ื ืื•ืชื• ื”ืคืชื™ืข ื”ื™ื™ืŸ Gam oso hiftiya hayayin, even he became a victim of wine. ื•ื™ื‘ื™ืื”ื• ืœื™ื“ื™ ื‘ื™ื–ื™ื•ืŸ ื•ืงืœืœืช ื–ืจืขื• Vayevi'ehu lidei bizayon vekilelas zaro, it led him to degradation and it led him to his children getting cursed. So if ื ื— Noach could not handle getting drunk, if ื ื— Noach couldn't handle, you know, he got drunk and he degraded himself and it led to catastrophic results, that should be a ืžื•ืกืจ ื”ืฉื›ืœ mussar haskel for everyone else who's not on ื ื—'ืก Noach's ื“ืจื’ื” darga that of course we're all susceptible to doing less than refined activities if we get drunk. And that's the entire purpose of this ืคืจืฉื” parsha being written in the ืชื•ืจื” Torah. Source ื“' Dalet writes the ืจืžื‘\"ื Rambam in ืžื•ืจื” ื ื‘ื•ื›ื™ื Moreh Nevuchim: What should a ืชื•ืจื” Torah perspective on wine and drunkenness be? Writes the ืžื•ืจื” ื ื‘ื•ื›ื™ื Moreh Nevuchim: ื•ืืžื ื ื”ื™ื™ืŸ ื“ื™ื ื• ื›ื“ื™ืŸ ื”ืžื–ื•ืŸ ื‘ื›ื•ื•ืŸ Ve'omnam hayayin dino kedin hamazon bekavvan. Our ืชื•ืจื” Torah perspective on wine is like a ืชื•ืจื” Torah perspective on food, everything in the right proportion, right? It would be inappropriate to eat in a gluttonous fashion, but it's good to enjoy food in a proper fashion. So wine also, it's not good to overdrink, but to enjoy in a proper safe and responsible amount, that is an appropriate thing. Says the ืจืžื‘\"ื Rambam: ืืš ื”ืงื™ื‘ื•ืฅ ืขืœ ื”ืฉืชื™ื™ื” ื”ืžืฉื›ืจืช Ach hakibbutz al hashtiyah hamishakeres. So when people get together to drink in a way that makes them drunk, ืจืื•ื™ ืฉื™ื”ื™ื” ืืฆืœืš ื™ื•ืชืจ ื—ืจืคื” Ra'uy sheyihiye etzlacha yoter cherpa, this should be more degrading and embarrassing to you ืžื”ืชืงื‘ืฅ ืื ืฉื™ื ืขืจื•ืžื™ื ื•ืžื’ื•ืœื™ ื”ืขืจื•ื•ื” ื ืคื ื™ื ื•ืžื˜ืจื™ื–ื™ื ื‘ื™ื•ื ื‘ื‘ื™ืช ืื—ื“ Mehisvakketz anashim arumim umegulei ha'ervah nifnam umatrizim beyom bevayis echad than people who gather together naked and relieve themselves all at the same time in the same house. Getting drunk is worse than that. Why? ื•ื‘ื™ืืจ ื–ื” Uve'er zeh, the explanation of this is ื›ื™ ื”ื™ืฆื™ืื” ืขื ื™ื™ืŸ ื”ื›ืจื—ื™ Ki hayetziyah inyan hechrechi, the fact that people need to relieve themselves, that's natural. ืื™ืŸ ืœืื“ื ืชื—ื‘ื•ืœื” ืœื“ื—ื•ืชื• Ein la'adam tachbulah lidchoso, there's nothing human beings can do about it. ื•ื”ืฉื›ืจื•ืช Vehashikrus, but getting drunk, ื”ื•ื ืžืžืขืฉื” ื”ืื™ืฉ ื”ืจืข ื‘ื‘ื—ื™ืจืชื• Hu mima'aseh ha'ish hara bivchiraso, that is a choice a person is making to do a terrible thing. ื•ื’ื ื•ืช ื’ื™ืœื•ื™ ื”ืขืจื•ื•ื” ืžืคื•ืจืกื ืžื•ืฉื›ืœ Ugnus gilluy ha'ervah mefursam muskal, and a person being naked, not wearing any clothing, it's an embarrassing degrading thing, but that's just because society chooses to see it that way. It's not inherently degrading about it. It certainly is degrading, but it's because society over the course of human history has chosen to view it that way. ื•ื‘ื”ืคืกื“ ื”ืฉื›ืœ ื•ื”ื’ื•ืฃ ืžืจื•ื—ืง ืžื•ืฉื›ืœ Uvehefsed hasechel vehaguf meruchak muskal, but for a person to completely lose control over their intellect and their body, that is inherently wrong, that's obviously wrong. So for a person to get drunk and voluntarily throw away their control over their intellect and over their faculties, that's a worse degradation than a person being naked or a person doing all these terrible things the ืจืžื‘\"ื Rambam is describing. ื•ืœื–ื” ืฆืจื™ืš ืžื™ ืฉืจื•ืฆื” ืœื”ื™ื•ืช ืื“ื ืฉื™ืืจื—ืง ื–ื” ื•ืœื ื™ื“ื‘ืจ ื‘ื• Velaze tzarich mi she'rotze lihyos adam sheyarchak zeh velo yedaber bo. A person who wants to be considered a human must distance drunkenness and shouldn't even speak about getting drunk. So you get a little bit of a perspective from what the ืจืืฉื•ื ื™ื Rishonim think about this issue. A final source to end off with is a message that was written by Rabbi Abraham J. Twerski, Rabbi Doctor Abraham J. Twerski, who was a well-known ืจื‘ rav and psychologist. He was ื ืคื˜ืจ nifter a couple years ago, but a tremendously insightful person. He was more well-known in the US because he lived in the US, but he wrote books and he was at the forefront of many psychological issues. And so in 2014, which was 12 years ago, on ืคื•ืจื™ื Purim he put out the following letter. And he wrote: To our esteemed Rabbis and community leaders. Right, so this was not addressed to ื™ืฉื™ื‘ื” Yeshiva guys, it was not addressed to ื‘ืขืœื™ ื‘ืชื™ื ba'alei battim, it was addressed to Rabbis. As you know, I have been alerting the community of the increasing problem of alcohol abuse and marijuana smoking among Jewish adolescents. It is unfortunate that many people still do not accept that some of our own children are involved. This is happening to children from the finest families. Given the gravity of the problem and the ineffectiveness of prevention programs, the very least we can do is to avoid encouraging intoxication. ืคื•ืจื™ื Purim is soon upon us and many people drink to excess because of the mistaken notion that there is a ืžืฆื•ื•ื” mitzvah to get drunk on ืคื•ืจื™ื Purim. Rav Shneur... ืจื‘ ืฉื ื™ืื•ืจ ื–ืœืžืŸ *Rav Shneur Zalman* in his ืฉื•ืœื—ืŸ ืขืจื•ืš *Shulchan Aruch*, that's the ืฉื•ืœื—ืŸ ืขืจื•ืš ื”ืจื‘ *Shulchan Aruch HaRav*, says: It is impossible to serve ื”ืฉื *Hashem* either in levity or in drunkenness. One of the final authorities in ื”ืœื›ื” *halacha*, the ื—ืคืฅ ื—ื™ื™ื *Chafetz Chaim* in ืžืฉื ื” ื‘ืจื•ืจื” *Mishna Berurah*, states clearly that the proper thing to do is not to drink to intoxication, but rather to drink just a bit more than is customary, which would be a glass or two of wine, and go to sleep. This is the proper way to fulfill not distinguishing between cursed be Haman and blessed be Mordechai. There is certainly no justification for drinking anything but wine. ืขืจื•ืš ื”ืฉื•ืœื—ืŸ *Aruch Hashulchan* condemns drinking spirits, liquor, in very sharp terms. Alcohol intoxication is an abomination, and overriding the rulings of the ื‘ืขืœ ื”ืชื ื™ื *Ba'al HaTanya* and the ื—ืคืฅ ื—ื™ื™ื *Chafetz Chaim* by drinking to intoxication is inexcusable. Let us use good judgment on ืคื•ืจื™ื *Purim*. We should set a model for our children by not drinking to excess and by supervising adolescents so that they do not drink. We can all enjoy a safe, respectable ืคื•ืจื™ื *Purim*. I invite you to affix your signature below, indicating your agreement and support, and to distribute this letter throughout the community, sincerely Abraham Twerski MD. So bottom line, the bottom line, what I would advocate for ืคื•ืจื™ื *Purim* is as follows. If a person does not want to drink at all, they certainly do not have to. A person should not feel they have to drink. If a person is underage, they are not allowed to drink, that's illegal. If a person is of age, if a person is of age, so then, and the person wants to drink, so a person should drink ื™ื•ืชืจ ืžืœื™ืžื•ื“ื• ืžืขื˜ *yoser milimudo me'at*, which means I would imagine for the people in this room, means a cup of wine. I don't think people here have wine with dinner every night. So ื™ื•ืชืจ ืžืœื™ืžื•ื“ื• ืžืขื˜ *yoser milimudo me'at* would mean a cup of wine. So that would be my, what I would advocate, bottom line for both ืืฉื›ื ื–ื™ื *Ashkenazim* and ืกืคืจื“ื™ื *Sefardim*. For ืืฉื›ื ื–ื™ื *Ashkenazim*, certainly what the ืจืž\"ื *Rema* says in the ืคืกืงื™ ืžืฉื ื” ื‘ืจื•ืจื” *piskei Mishna Berurah*. For ืกืคืจื“ื™ื *Sefardim* as well, given the caveats placed on the ืคืกืง ื”ืžื—ื‘ืจ *psak hamchaber* by the ื˜\"ื– *Taz* and the ืฉืขืจื™ ืชืฉื•ื‘ื” *Sha'arei Teshuva* that a person should only drink to the point of drunkenness if all the requirements are fulfilled, that they will be giving ืฉื‘ื— *shevach* when they're drunk, they will not be led to any frivolous activity, it will not have any negative health impact, and that a person will be ื ื–ื”ืจ *nizhar* in all ืžืฆื•ื•ืช *mitzvos* including ื‘ืจื›ื•ืช *brachos*, ื‘ืจื›ืช ื”ืžื–ื•ืŸ *Birkat Hamazon*, ืžืขืจื™ื‘ *Maariv*. I'll add in, the ืฉืขืจื™ ืชืฉื•ื‘ื” *Sha'arei Teshuva* doesn't say it but I'll add in ื‘ื™ืŸ ืื“ื ืœื—ื‘ืจื• *bein adam l'chavero*. Often people when they're drunk do certain things ื‘ื™ืŸ ืื“ื ืœื—ื‘ืจื• *bein adam l'chavero* that they regret having done. ืจื‘ื *Rava* did that. And so since I would imagine that most people would not feel confident that they check off all those boxes. If you feel confident you check off all those boxes, so then you should drink and then that's a different story. But I'd imagine most people are not confident they could check off all those boxes. So for ืกืคืจื“ื™ื *Sefardim* also, although the ืฉื•ืœื—ืŸ ืขืจื•ืš *Shulchan Aruch* does say on the books that a person should get drunk, because it's with all those caveats, so practically speaking, a person should not get drunk. So what I would advocate again is a person does not need to drink. If they're not of age they can't drink. If a person is of age and they feel that they want to drink, so I would advocate a cup of wine. ืขื“ ื›ืืŸ *ad kan*. I need to run to ืžื ื—ื” *Mincha* but I do want to take a question. I'm not running away from the questions, but I do need to go quickly run to ืžื ื—ื” *Mincha* so let us find a way to continue this.