The Wildness of Purim
The Israel Koschitzky Virtual Beit
Midrash
Before I begin to comment on the humorous story at the
end of this gemara, I must mention the possibility that it is a halakhic text
and not only an aggadic addition. A major debate exists as to the extent of the
obligation to drink on Purim. Some authorities understand that a person should
truly become drunk. Of course, even those authorities would condemn a
drunkenness that leads to immoral and improper behavior. Rema (Orach
Chayyim 695:2) recommended that one drink enough to become tired, thus
creating a situation in which one cannot distinguish between blessed Mordechai
and cursed Haman. The Ba'al ha-Ma'or (on Rif 3b) understands that the whole
point of the Rabba/R.Zeira episode is to reject the rule that one should drink
on Purim. The gemara places the story after discussing this obligation to argue
that the halakha could not obligate something with such destructive
potential.
On an aggadic level, what does this story illustrate?
Maharsha refuses to take this tale at face value. It simply cannot be true that
Rabba killed his colleague. Instead, Maharsha suggests that Purim's wild
merriment lead to a situation in which R. Zeira drank too much and became
seriously ill. Rabba prayed for him and he was restored to health. Even if we
accept this reading, the story still illustrates the perils of alcohol, as it
caused a dangerous health issue.
R. Yitzchak Hutner raises a different possibility in his
Pachad Yitzchak (Purim 32). He begins with the midrashic idea that at
Sinai, every word of God caused the souls of the people to depart, until
eventually their souls came back and the people were revived. For R. Hutner,
this conveys something about the experience of receiving Torah. In its ideal
form, kabbalat ha-Torah serves as a transformative experience which
renders the recipient other than he or she was previously. The midrash about
souls departing and returning conveys the sense of renewal brought about by the
Torah.
The gemara (Shabbat 88a) famously views Purim as
a second accepting of the Torah, done freely without the element of coercion
that was present at Sinai (see Shiur 10 in this series for a discussion
of this point). If so, Purim should also include this element of vitality and
renewal. The death and return to life of R. Zeira indicates this novel identity
achieved through the fresh acceptance of Torah in a successful Purim.
I admit that Rav Hutner may intend this interpretation
as a good homily more than as the simple reading of this story. He explicitly
states that he will interpret this story differently today than he does all the
rest of the year. In any case, let us work with his interpretation and raise a
question that he does not mention. According to Rav Hutner's reading, why does
R. Zeira express reluctance to come back the following year? Perhaps this kind
of identity altering experience also includes an intimidating element. Change
frightens us and it might seem safer to maintain one's current Torah
personality, especially if it already incorporates much of worth. If so, this
story challenges us to not fear the attempt to make this holiday an acceptance
of Torah with far reaching implications for religious growth. The attempt also
mandates realizing that it depends much more on authenticity and inwardness than
on the quantity one drinks. Happy Purim!
Understanding Aggada
Yeshivat Har Etzion
Shiur #19a: The Wildness of Purim
By Rav Yitzchak Blau
Rava said: "A person must drink on Purim until he cannot distinguish between cursed Haman and blessed Mordechai." Rabba and R. Zeira held a Purim feast together. They became intoxicated. Rabba arose and slaughtered R. Zeira. The next day, he asked for mercy and R. Zeira was revived. The following year, Rabba said to him: "Let the master come and we will make a Purim feast together." R. Zeira answered: "A miracle does not happen every time." (Megilla 7b)