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

Introduction

            The Biur Halacha (695:2 s.v. (**" and 3$) presents an appropriate introduction to this issue.  In that introduction the Chafetz Chaim raises a fundamental issue.  How can Chazal obligate us to drink on Purim if we find incidents in Tanach (1$" &!"*%&, 1(, -&)) that demonstrate the great dangers inherent in imbibing alcoholic beverages?  He answers (citing the Eliyahu Rabba) that the miracle of Purim came about to a great extent due to parties at which alcohol played a central role.  Thus, we consume alcohol on Purim in order to remember the great miracle brought about by alcohol.

            Biur Halacha also cites an important comment of the Meiri on this issues:

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

Gemara

            The Gemara (Megila 7b), as we mentioned, presents the rule that we should indulge in alcoholic beverages on Purim.  The Gemara then proceeds to relate a celebrated incident.  Rabba and Rav Zeira made a Seudat Purim (Purim feast) together.  As a result of their inebriation, Rabba arose and "slaughtered" Rav Zeira.  Subsequently, Rabba prayed on behalf of Rav Zeira and the latter was revived.  The subsequent year Rabba invited Rav Zeira for a Seudat Purim and Rav Zeira declined the offer saying "Miracles do not occur all the time."  A number of observations can be made regarding this passage.

            First, the Maharsha (ad. loc. s.v. 8.) and others comment that Rabba did not literally slaughter Rav Zeira.  Instead, it means that he coaxed him into drinking so much alcohol that it brought Rav Zeira close to death.  (Interestingly, the Maharsha seems to adopt the approach to !#$;! presented by the Rambam in his introduction to the last chapter of Sanhedrin.  The Rambam asserts strongly that !#$;! should be taken very seriously, though not always literally.)

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

Rishonim:  Three approaches to the Rabba - Rav Zeira incident

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

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

Shulchan Aruch and Commentaries

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

Late Acharonim

            The Biur Halacha (692:2 s.v. 3$) cites the Chayei Adam who limits this Halacha in a modified version of Rabbeinu Ephraim and the Baal Hamaor: "If one believes that drinking on Purim will interfere with his performing any Mitzva such as Birkat Hamazon or reciting Mincha or Maariv, or if he will behave in a boorish manner, it is preferable that he not drink (or become inebriated) as long as his motives are proper."  It is obvious that one who is driving after the Seudat Purim must refrain from drinking.  In addition, both the Mishna Berura (695:5) and Aruch Hashulchan (695:5) rule that it is proper to follow the moderate view that one merely drink a bit more than one is accustomed to.  If we follow this rule and avoid drinking and driving, incidents similar to what happened when Rabba and Rav Zeira made a Seudat Purim can be avoided.

Conclusion

            The Mishna Berura, Aruch Hashulchan, and Hatzolah ambulance service all teach us, "Don't get carried away this Purim."