Prohibition
Judaism does not oppose drinking alcoholic beverages within certain prescribed parameters. The ideal form of imbibing, however, is the “wine of Torah.”
Liberal Attitude towards Alcohol?
Judaism does not generally believe in prohibition except for a kohain whose turn it is to perform the service in the Holy Temple in Jerusalem (as we read in this week’s Torah portion). A rabbi may also not render an Halachic (Jewish legal) ruling having just imbibed. A Nazir (one who makes a vow not to drink wine) is forbidden to drink. There are also designated times during the year when we don’t drink wine.
Other than these exceptional situations, Judaism seems to have a rather liberal view when it comes to drinking alcoholic beverages. We usher in every Sabbath and every major Jewish Holiday with wine. The Passover Seder requires that we drink no less than four cups of wine. And, of course, on Purim, we are commanded to drink “until we no longer know the difference between `Cursed is Haman and blessed is Mordechai.”” Chassidic gatherings are punctuated with L’chaim’s, when we “toast” one another with blessings of life and all that is good, with a bit of Vodka or wine.
But!
In Judaism there is always a “but,” an “on the other hand.” Drinking wine and other alcoholic beverages is no exception to this rule. There are ample references to Judaism’s abhorrence of intoxication. The first two examples of this “anti-drinking” sentiment can be found in the Torah in the narratives of Noah and Lot.
This anti-drinking sentiment is also quite evident from this week’s Torah portion. The two sons of Aaron were struck dead by a fire that descended from Heaven, because they brought an unauthorized offering. Our sages remark that he two sons of Aaron actually died because they entered the Mishkan (portable Sanctuary in the desert) in a state of intoxication. The Torah therefore follows this narrative with the commandment directed to the kohain not to drink upon entering the Temple.
Reconciliation
How do we reconcile the two apparently incompatible attitudes towards drinking wine and other alcoholic beverages?
There are at least two distinctions between lawful drinking and the unauthorized version. The first distinction is based on the very first prohibition ever. Talmudic Sages differ as to the identity of the Tree of Knowledge. According to one opinion the forbidden tree was a grape vine and the fruit Adam and Eve were enjoined not to eat was actually a grape. Furthermore, our Sages state, this prohibition was not intended to be in effect forever. Had they waited another three hours — from the time they were commanded not to eat the fruit, until the onset of the Shabbat — they would have been permitted to drink the wine produced from those grapes. Adam and Eve would have ushered in the first Shabbat of creation with the wine created from the Tree of Knowledge!
The problem with Adam and Eve’s unauthorized use of the grape is that they were not ready for it.
From this week’s Torah portion we derive yet another insight into the propriety or impropriety of drinking. Nadav and Avihu’s physical intoxication was a physical expression of their souls’ intoxicated state. They used the wine to enable them to “escape” the physical constraints of their bodies; indeed, even to the point where their souls would leave their bodies. This desire to shun the world, even if it is motivated by a desire to get closer to G-d, is improper, because it goes against G-d’s will to make this world into a dwelling place for Him.
We thus have two important rules that govern Judaism’s attitude towards drinking wine. The first is that there is a time and a place for drinking. Secondly, drinking should never be used as a way of escaping reality and our G-d given responsibilities. It should be used to enhance the joy of Shabbat and Jewish Holidays. Saying L’chaim over a cup of wine is a desirable thing when it assists in instilling more life into our Judaism.
The Wine of Torah
The Torah has been compared to various beverages. It is like water that we cannot exist without. It possesses the nurturing quality of milk. Torah has also been compared to wine which generates feelings of joy.
More specifically, it is the esoteric part of Torah—the teachings of Kabbalah—that is likened to wine because it is the “secret” dimension of Torah, just as wine causes secrets to be revealed.
The two criteria for the license to drink physically—one must apply discretion as to the time and place; and may not be used as a form of escape—has been applied to the license to imbibe these secret teachings of Torah.
Kabbalah has always been associated with people reaching the highest spiritual stages even as it has been implicated in many a destructive movement.
For centuries and millennia the study of Kabbalah was reserved for the spiritual elite who knew when, to whom and how much of it should be revealed.
As we get closer to the Messianic Era, these teachings have been allowed to be disseminated more widely, with fewer restrictions. This is especially true with the advent of the Chassidic movement these mystical teachings have been cloaked in the garb that makes it accessible to all. And while the teachings of Kabbalah can be misinterpreted by misguided people in ways that can cause harm, Chassidic philosophy avoids all the pitfalls inherent in pure Kabbalah.
The reason these teachings—also referred to as the “wine of Torah” have been revealed in recent times is due to the fact that we are so close to the final Redemption that we are given a taste of what will be revealed by Moshiach in the future. Now is the time to encourage more “drinking” of the delightful wine of Torah. L’chaim!
From the book Light from the Future: Parshas Shemini by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.
